William T. Ellis
«Billy» Sunday / The Man and His Message

A WORD FROM THE AUTHOR

Because he is the most conspicuous Christian leader in America today; because he has done an entirely unique and far-reaching work of evangelism; and because his words have a message for all men, I have written, at the request of the publishers, this narrative concerning Rev. William A. Sunday, D.D.

The final appraisal of the man and his ministry cannot, of course, be made while he is alive. "Never judge unfinished work." This book has endeavored to deal candidly, though sympathetically, with its subject. Mr. Sunday has not seen either the manuscript or proofs. He has, however, authorized the use of the messages which he is accustomed to deliver in his meetings, and which comprise more than half the contents of the volume.

The author's hope is that those of us who are just plain "folks" will find the book interesting and helpful. He has no doubt that professional Christian workers will get many suggestions from the story of Mr. Sunday's methods.

I would acknowledge the assistance of Miss Helen Cramp and the Rev. Ernest Bawden in collating and preparing for publication Mr. Sunday's utterances.

William T. Ellis.

Swarthmore, Pa.

CHAPTER I
One of God's Tools

I want to be a giant for God. – Billy Sunday.

Heaven often plays jokes on earth's worldly-wise. After the consensus of experience and sagacity has settled upon a certain course and type, lo, all the profundity of the sages is blown away as a speck of dust and we have, say, a shockingly unconventional John the Baptist, who does not follow the prescribed rules in dress, training, methods or message. John the Baptist was God's laugh at the rabbis and the Pharisees.

In an over-ecclesiastical age, when churchly authority had reached the limit, a poor monk, child of a miner's hut, without influence or favor, was called to break the power of the popes, and to make empires and reshape history, flinging his shadow far down the centuries. Martin Luther was God's laugh at ecclesiasticism.

While the brains and aristocracy and professional statesmanship of America struggled in vain with the nation's greatest crisis, God reached down close to the soil of the raw and ignored Middle West, and picked up a gaunt and untutored specimen of the common people – a man who reeked of the earth until the earth closed over him – and so saved the Union and freed a race, through ungainly Abraham Lincoln. Thus again Heaven laughed at exalted procedure and conventionality.

In our own day, with its blatant worldly wisdom, with its flaunting prosperity, with its fashionable churchliness, with its flood of "advanced" theology overwhelming the pulpit, God needed a prophet, to call his people back to simple faith and righteousness. A nation imperiled by luxury, greed, love of pleasure and unbelief cried aloud for a deliverer. Surely this crisis required a great man, learned in all the ways of the world, equipped with the best preparation of American and foreign universities and theological seminaries, a man trained in ecclesiastical leadership, and approved and honored by the courts of the Church? So worldly wisdom decreed. But God laughed – and produced, to the scandal of the correct and conventional, Billy Sunday, a common man from the common people, who, like Lincoln, so wears the signs and savor of the soil that fastidious folk, to whom sweat is vulgar and to whom calloused hands are "bad form," quite lose their suavity and poise in calling him "unrefined."

That he is God's tool is the first and last word about Billy Sunday. He is a "phenomenon" only as God is forever doing phenomenal things, and upsetting men's best-laid plans. He is simply a tool of God. For a special work he is the special instrument. God called, and he answered. All the many owlish attempts to "explain" Billy Sunday on psychological and sociological grounds fall flat when they ignore the fact that he is merely a handy man for the Lord's present use.

God is still, as ever, confounding all human wisdom by snatching the condemned baby of a Hebrew slave out of Egypt's river to become a nation's deliverer; by calling a shepherd boy from his sheep to be Israel's greatest warrior and king; and by sending his only-begotten Son to earth by way of a manger, and training him in a workingman's home and a village carpenter shop. "My ways are not your ways," is a remark of God, which he seems fond of repeating and illustrating.

There is no other explanation of Billy Sunday needed, or possible, than that he is God's man sent in God's time. And if God chooses the weak and foolish things of earth to confound the mighty, is not that but another one of his inscrutable ways of showing that he is God?

Why are we so confident that Billy Sunday is the Lord's own man, when so many learned critics have declared the contrary? Simply because he has led more persons to make a public confession of discipleship to Jesus Christ than any other man for a century past. Making Christians is, from all angles, the greatest work in the world. Approximately two hundred and fifty thousand persons, in the past twenty-five years, have taken Sunday's hand, in token that henceforth their lives belong to the Saviour.

That amazing statement is too big to be grasped at once. It requires thinking over. The huge total of dry figures needs to be broken up into its component parts of living human beings. Tens of thousands of those men were husbands – hundreds of whom had been separated from their wives and children by sin. Now, in reunited homes, whole families bless the memory of the man of God who gave them back husbands and fathers. Other tens of thousands were sons, over many of whom parents had long prayed and agonized. It would be hard to convince these mothers, whose sons have been given back to clean living and to Christian service, that there is anything seriously wrong with Mr. Sunday's language, methods or theology. Business men who find that a Sunday revival means the paying up of the bad bills of old customers are ready to approve on this evidence a man whose work restores integrity in commercial relations.

Every conceivable type of humanity is included in that total of a quarter of a million of Sunday converts. The college professor, the prosperous business man, the eminent politician, the farmer, the lawyer, the editor, the doctor, the author, the athlete, the "man about town," the criminal, the drunkard, the society woman, the college student, the workingman, the school boy and girl: the whole gamut of life is covered by the stream of humanity that has "hit the sawdust trail" – a phrase which has chilled the marrow of every theological seminary in the land. But the trail leads home to the Father's House.

One must reach into the dictionary for big, strong words in characterizing the uniqueness of Billy Sunday's work. So I say that another aspect of his success is fairly astounding. He, above all others in our time, has broken through the thick wall of indifference which separates the Church from the world. Church folk commonly avoid the subject of this great fixed gulf. We do not like to face the fact that the mass of mankind does not bother its head about conventional religious matters. Even the majority of church-goers are blankly uninterested in the general affairs of religion. Sad to tell, our bishops and board secretaries and distinguished preachers are really only local celebrities. Their names mean nothing in newspaper offices or to newspaper readers: there are not six clergymen in the United States with a really national reputation. Each in his own circle, of locality or denomination, may be Somebody with a big S. But the world goes on unheeding. Great ecclesiastical movements and meetings are entirely unrecorded by the secular press. The Church's problem of problems is how to smash, or even to crack, the partition which shuts off the world from the Church.

Billy Sunday has done that. He has set all sorts and conditions of men to talking about religion. Go to the lowest dive in New York's "Tenderloin" or in San Francisco's "Barbary Coast," and mention the name "Billy Sunday," and everybody will recognize it, and be ready to discuss the man and his message. Stand before a session of the American Philosophical Society and pronounce the words "Billy Sunday" and every one of the learned savants present will be able to talk about the man, even though few of them know who won last season's baseball championship or who is the world's champion prize-fighter.

This is a feat of first magnitude. All levels of society have been made aware of Billy Sunday and his gospel. When the evangelist went to New York for an evening address, early in the year 1914, the throngs were so great that the police were overwhelmed by the surging thousands. Even Mr. Sunday himself could not obtain admittance to the meeting for more than half an hour. Andrew Carnegie could not get into the hall that bears his name. Probably a greater number of persons tried to hear this evangelist that night than were gathered in all the churches of greater New York combined on the preceding Sunday night. To turn thousands of persons away from his meetings is a common experience of Mr. Sunday. More than ten thousand, mostly men, tried in vain to get into the overcrowded Scranton tabernacle at a single session. Every thoughtful man or woman must be interested in the man who thus can make religion interesting to the common people.

The despair of the present-day Church is the modern urban center. Our generation had not seen a great city shaken by the gospel until Billy Sunday went to Pittsburgh. That he did it is the unanimous report of press and preachers and business men. Literally that whole city was stirred to its most sluggish depths by the Sunday campaign. No baseball series or political campaign ever moved the community so deeply. Everywhere one went the talk was of Billy Sunday and his meetings. From the bell boys in the hotels to the millionaires in the Duquesne Club, from the workmen in the mills and the girls in the stores, to the women in exclusive gatherings, Sunday was the staple of conversation.

Day by day, all the newspapers in the city gave whole pages to the Sunday meetings. The sermons were reported entire. No other topic ever had received such full attention for so long a time at the hands of the press as the Sunday campaign. These issues of the papers were subscribed for by persons in all parts of the land. Men and women were converted who never heard the sound of the evangelist's voice. This series of Pittsburgh meetings, more than anything else in his experience, impressed the power of Sunday upon the metropolitan centers of the nation at large; the country folk had long before learned of him.

Any tabulation of Mr. Sunday's influence must give a high place to the fact that he has made good press "copy": he has put religion on the front pages of the dailies; and has made it a present issue with the millions. Under modern conditions, no man can hope to evangelize America who has not also access to the columns of the newspapers. Within the memory of living men, no other man or agency has brought religion so powerfully and consecutively into the press as William A. Sunday, whom some of his scholarly critics have called "illiterate."

All of which proves the popular interest in vital, contemporaneous religion. Men's ears are dulled by the "shop talk" of the pulpit. They are weary of the worn platitudes of professional piety. Nobody cares for the language of Canaan, in which many ministers, with reverence for the dead past, have tried to enswathe the living truths of the Gospel, as if they were mummies. In the colloquial tongue of the common people, Jesus first proclaimed his gospel, and "the common people heard him gladly," although many of the learned and aristocratic ecclesiastics of his day were scandalized by his free and popular way of putting things, by his "common" stories, and by his disregard for the precedents of the schools. Whatever else may be said about Billy Sunday's much-discussed forms of speech, this point is clear, and denied by nobody: he makes himself and his message clearly understood by all classes of people. However much one may disagree with him, nobody fails to catch his meaning. He harnesses the common words of the street up to the chariot of divine truth. Every-day folk, the uncritical, unscholarly crowd of us, find no fault with the fact that Sunday uses the same sort of terms that we do. In fresh, vigorous, gripping style, he makes his message unmistakable.

College students like him as much as do the farmers and mechanics. In a single day's work at the University of Pennsylvania, when thousands of students crowded his meetings, and gave reverent, absorbed attention to his message, several hundred of them openly dedicated their lives to Christ, and in token thereof publicly grasped his hand. Dr. John R. Mott, the world's greatest student leader, once said to me, in commenting upon Sunday: "You cannot fool a great body of students. They get a man's measure. If he is genuine, they know it, and if he is not, they quickly find it out. Their devotion to Mr. Sunday is very significant."

This man, who meets life on all levels, and proves that the gospel message is for no one particular class, is a distinctively American type. Somebody has said that the circus is the most democratic of American institutions: it brings all sorts and conditions of people together on a common plane and for a common purpose. The Sunday evangelistic meetings are more democratic than a circus. They are a singular exhibit of American life – perhaps the most distinctive gathering to be found in our land today. His appeal is to the great mass of the people. The housekeepers who seldom venture away from their homes, the mechanics who do not go to church, the "men about town" who profess a cynical disdain for religion, the "down and outs," the millionaires, the society women, the business and professional men, the young fellows who feel "too big" to go to Sunday school – all these, and scores of other types, may be found night after night in the barn-like wooden tabernacles which are always erected for the Sunday meetings. Our common American life seems to meet and merge in this baseball evangelist, who once erected tents for another evangelist, and now has to have special auditoriums built to hold his own crowds; and who has risen from a log cabin to a place of national power and honor. Nowhere else but in America could one find such an unconventional figure as Billy Sunday.

Succeeding chapters will tell in some detail the story of the man and his work; and in most of them the man will speak his own messages. But for explanation of his power and his work it can only be said, as of old, "There was a man sent from God, whose name was" – Billy Sunday.

CHAPTER II
Up from the Soil

If you want to drive the devil out of the world, hit him with a cradle instead of a crutch. – Billy Sunday.

Sunday must be accepted as a man of the American type before he can be understood. He is of the average, every-day American sort. He is one of the "folks." He has more points of resemblance to the common people than he has of difference from them. His mind is their mind. The keenness of the average American is his in an increased degree. He has the saving sense of humor which has marked this western people. The extravagances and recklessnesses of his speech would be incredible to a Britisher; but we Americans understand them. They are of a piece with our minds.

Like the type, Sunday is not over-fastidious. He is not made of a special porcelain clay, but of the same red soil as the rest of us. He knows the barn-yards of the farm better than the drawing-rooms of the rich. The normal, every-day Americanism of this son of the Middle West, whom the nation knows as "Billy Sunday," is to be insisted upon if he is to be understood.

Early apprenticed to hardship and labor, he has a sympathy with the life of the toiling people which mere imagination cannot give. His knowledge of the American crowd is sure and complete because he is one of them. He understands the life of every-day folk because that has always been his life. While he has obvious natural ability, sharpened on the grindstone of varied experience, his perceptions and his viewpoints are altogether those of the normal American. As he has seen something of life on many levels, and knows city ways as well as country usages, he has never lost his bearings as to what sort of people make up the bulk of this country. To them his sermons are addressed. Because he strikes this medium level of common conduct and thought, it is easy for those in all the ranges of American life to comprehend him.

"Horse-sense," that fundamental American virtue, is Sunday's to an eminent degree. A modern American philosopher defines this quality of mind as "an instinctive something that tells us when the clock strikes twelve." Because he is "rich in saving common sense," Sunday understands the people and trusts them to understand him. His most earnest defenders from the beginning of his public life have been the rank and file of the common people. His critics have come from the extreme edges of society – the scholar, or the man whose business is hurt by righteousness.

The life of William A. Sunday covers the period of American history since the Civil War. He never saw his father, for he was born the third son of pioneer parents on November 19, 1862, four months after his father had enlisted as a private in Company E, Twenty-third Iowa Infantry Volunteers.

There is nothing remarkable to record as to the family. They were one with the type of the middle-western Americans who wrested that empire from the wilderness, and counted poverty honorable. In those mutually helpful, splendidly independent days, Democracy came to its flower, and the American type was born.

Real patriotism is always purchased at a high price; none pay more dearly for war-time loyalty than the women who send their husbands and sons to the front. Mrs. Sunday bade her husband answer the call of his country as only a brave woman could do, and sent him forth to the service and sacrifices which soon ended in an unmarked grave. Four months after she had bidden farewell to her husband, she bade welcome to his son. To this third child she gave the name of her absent soldier husband.

The mother's dreams of the returning soldier's delight in his namesake child were soon shattered by the tidings that Private William Sunday had died of disease contracted in service, at Patterson, Missouri, on December 22, 1862, a little more than a month after the birth of the boy who was to lift his name out of the obscurity of the hosts of those who gave "the last full measure of devotion" to their nation.

Then the mother was called upon to take up that heaviest of all burdens of patriotism – the rearing of an orphan family in a home of dire poverty. The three children in the Sunday home out at Ames, Iowa – Roy, Edward and William – were unwitting participants in another aspect of war, the lot of soldiers' orphans. For years, Mrs. Sunday, who at this writing is still living and rejoicing in the successes of her son, was able to keep her little family together under the roof of the two-roomed log cabin which they called home. In those early days their grandfather, Squire Corey, was of unmeasured help in providing for and training the three orphan boys.

Experience is a school teacher who carries a rod, as Sunday could well testify. He learned life's fundamental lessons in the school of poverty and toil. To the part which his mother played in shaping his life and ideals he has borne eloquent tribute on many platforms. When the youngest son was twelve years old, he and his older brother were sent off to the Soldiers' Orphanage at Glenwood, Iowa. Later they were transferred to the Davenport Orphanage, which they left in June of 1876, making two years spent in the orphanages. Concerning this experience Sunday himself speaks:

"I was bred and born (not in old Kentucky, although my grandfather was a Kentuckian), but in old Iowa. I am a rube of the rubes. I am a hayseed of the hayseeds, and the malodors of the barnyard are on me yet, and it beats Pinaud and Colgate, too. I have greased my hair with goose grease and blacked my boots with stove blacking. I have wiped my old proboscis with a gunny-sack towel; I have drunk coffee out of my saucer, and I have eaten with my knife; I have said 'done it,' when I should have said 'did it,' and I 'have saw' when I should 'have seen,' and I expect to go to heaven just the same. I have crept and crawled out from the university of poverty and hard knocks, and have taken postgraduate courses.

"My father went to the war four months before I was born, in Company E, Twenty-third Iowa. I have butted and fought and struggled since I was six years old. That's one reason why I wear that little red, white and blue button. I know all about the dark and seamy side of life, and if ever a man fought hard, I have fought hard for everything I have ever gained.

"The wolf scratched at the cabin door and finally mother said: 'Boys, I am going to send you to the Soldiers' Orphans' Home.' At Ames, Iowa, we had to wait for the train, and we went to a little hotel, and they came about one o'clock and said: 'Get ready for the train.'

"I looked into mother's face. Her eyes were red, her hair was disheveled. I said: 'What's the matter, mother?' All the time Ed and I slept mother had been praying. We went to the train; she put one arm about me and the other about Ed and sobbed as if her heart would break. People walked by and looked at us, but they didn't say a word.

"Why? They didn't know, and if they had they wouldn't have cared. Mother knew; she knew that for years she wouldn't see her boys. We got into the train and said, 'Good-bye, mother,' as the train pulled out. We reached Council Bluffs. It was cold and we turned up our coats and shivered. We saw the hotel and went up and asked the woman for something to eat. She said: 'What's your name?'

"'My name is William Sunday, and this is my brother Ed.'

"'Where are you going?'

"'Going to the Soldiers' Orphans' Home at Glenwood.'

"She wiped her tears and said: 'My husband was a soldier and he never came back. He wouldn't turn any one away and I wouldn't turn you boys away.' She drew her arms about us and said: 'Come on in.' She gave us our breakfast and our dinner, too. There wasn't any train going out on the 'Q' until afternoon. We saw a freight train standing there, so we climbed into the caboose.

"The conductor came along and said: 'Where's your money or ticket?'

"'Ain't got any.'

"'I'll have to put you off.'

"We commenced to cry. My brother handed him a letter of introduction to the superintendent of the orphans' home. The conductor read it, and handed it back as the tears rolled down his cheeks. Then he said: 'Just sit still, boys. It won't cost a cent to ride on my train.'

"It's only twenty miles from Council Bluffs to Glenwood, and as we rounded the curve the conductor said: 'There it is on the hill.'

"I want to say to you that one of the brightest pictures that hangs upon the walls of my memory is the recollection of the days when as a little boy, out in the log cabin on the frontier of Iowa, I knelt by mother's side.

"I went back to the old farm some years ago. The scenes had changed about the place. Faces I had known and loved had long since turned to dust. Fingers that used to turn the pages of the Bible were obliterated and the old trees beneath which we boys used to play and swing had been felled by the woodman's axe. I stood and thought. The man became a child again and the long weary nights of sin and of hardships became as though they never had been.

"Once more with my gun on my shoulder and my favorite dog trailing at my heels I walked through the pathless wood and sat on the old familiar logs and stumps, and as I sat and listened to the wild, weird harmonies of nature, a vision of the past opened. The squirrel from the limb of the tree barked defiantly and I threw myself into an interrogation point, and when the gun cracked, the squirrel fell at my feet. I grabbed him and ran home to throw him down and receive compliments for my skill as a marksman. And I saw the tapestry of the evening fall. I heard the lowing herds and saw them wind slowly o'er the lea and I listened to the tinkling bells that lulled the distant fowl. Once more I heard the shouts of childish glee. Once more I climbed the haystack for the hen's eggs. Once more we crossed the threshold and sat at our frugal meal. Once more mother drew the trundle bed out from under the larger one, and we boys, kneeling down, shut our eyes and clasping our little hands, said: 'Now I lay me down to sleep; I pray the Lord, my soul to keep. If I should die before I wake, I pray thee, Lord, my soul to take. And this I ask for Jesus' sake, Amen.'

"'Backward, turn backward, O time in thy flight,
Make me a child again, just for tonight,
Mother, come back from that echoless shore,
Take me again to your heart as of yore.
Into the old cradle I'm longing to creep,
Rock me to sleep, mother, rock me to sleep.'

"I stood beneath the old oak tree and it seemed to carry on a conversation with me. It seemed to say:

"'Hello Bill. Is that you?'

"'Yes, it's I, old tree.'

"'Well, you've got a bald spot on the top of your head.

"'Yes, I know, old tree.'

"'Won't you climb up and sit on my limbs as you used to?'

"'No, I haven't got time now. I'd like to, though, awfully well.'

"'Don't go, Bill. Don't you remember the old swing you made?'

"'Yes, I remember; but I've got to go.'

"'Say Bill, don't you remember when you tried to play George Washington and the cherry tree and almost cut me down? That's the scar you made, but it's almost covered over now.'

"'Yes, I remember all, but I haven't time to stay.'

"'Are you comin' back, Bill?'

"'I don't know, but I'll never forget you.'

"Then the old apple tree seemed to call me and I said: 'I haven't time to wait, old apple tree.'

"'I want to go back to the orchard,
The orchard that used to be mine,
The apples are reddening and filling
The air with their wine.
I want to run on through the pasture
And let down the dusty old bars,
I want to find you there still waiting,
Your eyes like the twin stars.
Oh, nights, you are weary and dreary,
And days, there is something you lack;
To the farm in the valley,
I want to go back.'

"I tell it to you with shame, I stretched the elastic bands of my mother's love until I thought they would break. I went far into the dark and the wrong until I ceased to hear her prayers or her pleadings. I forgot her face, and I went so far that it seemed to me that one more step and the elastic bands of her love would break and I would be lost. But, thank God, friends, I never took that last step. Little by little I yielded to the tender memories and recollections of my mother; little by little I was drawn away from the yawning abyss, and twenty-seven years ago, one dark and stormy night in Chicago, I groped my way out of darkness into the arms of Jesus Christ and I fell on my knees and cried 'God be merciful to me a sinner!'"

Of formal education the boy Sunday had but little. He went to school intermittently, like most of his playmates, but he did get into the high school, although he was never graduated. Early in life he began to work for his living, even before he went off to the Soldiers' Orphanage. Concerning these periods of early toil he himself has spoken as follows:

"When I was about fourteen years old, I made application for the position of janitor in a school.

"I used to get up at two o'clock, and there were fourteen stoves and coal had to be carried for all them. I had to keep the fire up and keep up my studies and sweep the floors. I got twenty-five dollars a month salary. Well, one day I got a check for my salary and I went right down to the bank to get it cashed. Right in front of me was another fellow with a check to be cashed, and he shoved his in, and I came along and shoved my check in, and he handed me out forty dollars. My check called for twenty-five dollars. I called on a friend of mine who was a lawyer in Kansas City and told him. I said: 'Frank, what do you think, Jay King handed me forty dollars and my check only called for twenty-five dollars.' He said, 'Bill, if I had your luck, I would buy a lottery ticket.' But I said, 'The fifteen dollars is not mine.' He said, 'Don't be a chump. If you were shy ten dollars and you went back you would not get it, and if they hand out fifteen dollars, don't be a fool, keep it.'

"Well, he had some drag with me and influenced me. I was fool enough to keep it, and I took it and bought a suit of clothes. I can see that suit now; it was a kind of brown, with a little green in it and I thought I was the goods, I want to tell you, when I got those store clothes on. That was the first suit of store clothes I had ever had, and I bought that suit and I had twenty-five dollars left after I did it.

"Years afterwards I said, 'I ought to be a Christian,' and I got on my knees to pray, and the Lord seemed to touch me on the back and say, 'Bill, you owe that Farmers' Bank fifteen dollars with interest,' and I said, 'Lord, the bank don't know that I got that fifteen dollars,' and the Lord said 'I know it'; so I struggled along for years, probably like some of you, trying to be decent and honest and right some wrong that was in my life, and every time I got down to pray the Lord would say, 'Fifteen dollars with interest, Nevada County, Iowa; fifteen dollars, Bill.' So years afterwards I sent that money back, enclosed a check, wrote a letter and acknowledged it, and I have the peace of God from that day to this, and I have never swindled anyone out of a dollar."

There are other kinds of education besides those which award students a sheepskin at the end of a stated term. Sunday has no sheepskin – neither has he the sheep quality which marks the machine-made product of any form of training. His school has been a diversity of work, where he came face to face with the actualities of life. He early had to shift for himself. He learned the priceless lesson of how to work, regardless of what the particular task might be, whether it was scrubbing floors (and he was an expert scrubber of floors!), or preaching a sermon to twenty thousand persons. He had a long hard drill in working under authority: that is why he is able to exercise authority like a major-general. Because personally he has experienced, with all of the sensitiveness of an American small boy, the bitter injustice of over-work and under-pay under an oppressive task-master, he is a voice for the toilers of the world. In this same diversified school of industry he learned the lesson of thoroughness which is now echoed by every spike in his tabernacle and every gesture in his sermons. Such a one as he could not have come from a conventional educational course. It needed this hard school to make such a hardy man.

It was while a youth in Marshalltown, Iowa, playing baseball on the lots, that Sunday came to his own. Captain A. C. Anson, the famous leader of the Chicago "White Sox," chanced to see the youth of twenty, whose phenomenal base-running had made him a local celebrity. It is no new experience for Sunday to be a center of public interest. He has known this since boyhood. The local baseball "hero" is as big a figure in the eyes of his own particular circle as ever a great evangelist gets to be in the view of the world. Because his ears early became accustomed to the huzzahs of the crowd, Sunday's head has not been turned by much of the foolish adulation which has been his since he became an evangelist.

A level head, a quick eye, and a body which is such a finely trained instrument that it can meet all drafts upon it, is part of Sunday's inheritance from his life on the baseball diamond.

Most successful baseball players enter the major leagues by a succession of steps. With Sunday it was quite otherwise. Because he fell under the personal eye of "Pop" Anson he was borne directly from the fields of Marshalltown, Iowa, to the great park of the Chicago team. That was in 1883, when Sunday was not yet twenty-one years of age. His mind was still formative – a quality it retains to this day – and his entrance into the larger field of baseball trained him to think in broad terms. It widened his horizon and made him reasonably indifferent to the comments of the crowds.

A better equipment for the work he is doing could not have been found; for above all else Sunday "plays ball." While others discuss methods and bewail conditions he keeps the game going. Such a volume of criticism as no other evangelist, within the memory of living men, has ever received, has fallen harmless from his head, because he has not turned aside to argue with the umpire, but has "played ball."

There is no call for tears or heroics over the early experiences of Sunday. His life was normal; no different from that of tens of thousands of other American boys. He himself was in no wise a phenomenon. He was possessed of no special abilities or inclinations. He came to his preaching gift only after years of experience in Christian work. It is clear that a Divine Providence utilized the very ordinariness of his life and training to make him an ambassador to the common people.

CHAPTER III
A Base-Ball "Star"

Don't get chesty over success. – Billy Sunday.

Sometimes the preacher tells his people what a great journalist he might have been, or what a successful business man, had he not entered the ministry; but usually his hearers never would have suspected it if he had not told them. Billy Sunday's eminence as a baseball player is not a shadow cast backward from his present pre-eminence. His success as a preacher has gained luster from his distinction as a baseball player, while his fame as a baseball player has been kept alive by his work as an evangelist.

All the world of baseball enthusiasts, a generation ago, knew Billy Sunday, the speediest base-runner and the most daring base-stealer in the whole fraternity. Wherever he goes today veteran devotees of the national game recall times they saw him play; and sporting periodicals and sporting pages of newspapers have been filled with reminiscences from baseball "fans," of the triumphs of the evangelist on the diamond.

A side light on the reality of his religion while engaged in professional baseball is thrown by the fact that sporting writers always speak of him with pride and loyalty, and his old baseball associates who still survive, go frequently to hear him preach. The baseball world thinks that he reflects distinction on the game.

Now baseball in Marshalltown and baseball in Chicago had not exactly the same standards. The recruit had to be drilled. He struck out the first thirteen times he went to bat. He never became a superior batter, but he could always throw straight and hard. At first he was inclined to take too many chances and his judgment was rather unsafe. One baseball writer has said that "Sunday probably caused more wide throws than any other player the game has ever known, because of his specialty of going down to first like a streak of greased electricity. When he hit the ball infielders yelled 'hurry it up.' The result was that they often threw them away." He was the acknowledged champion sprinter of the National League. This once led to a match race with Arlie Latham, who held like honors in the American League. Sunday won by fifteen feet.

Sunday was the sort of figure the bleachers liked. He was always eager – sometimes too eager – to "take a chance." What was a one-base hit for another man was usually good for two bases for him. His slides and stolen bases were adventures beloved of the "fans" – the spice of the game. He also was apt in retort to the comments from the bleachers, but always good-natured. The crowds liked him, even as did his team mates.

Sunday was a man's man, and so continues to this day. His tabernacle audiences resemble baseball crowds in the proportion of men present, more nearly than any other meetings of a religious nature that are regularly being held. Sunday spent five years on the old Chicago team, mostly playing right or center field. He was the first man in the history of baseball to circle the bases in fourteen seconds. He could run a hundred yards from a standing start in ten seconds flat. Speed had always been his one distinction. As a lad of thirteen, in the Fourth of July games at Ames, he won a prize of three dollars in a foot-race, a feat which he recalls with pleasure.

Speed is a phase of baseball that, being clear to all eyes, appeals to the bleachers. So it came about that Sunday was soon a baseball "hero," analogous to "Ty" Cobb or "Home-Run" Baker, or Christy Mathewson of our own day. He himself tells the story of one famous play, on the day after his conversion:

"That afternoon we played the old Detroit club. We were neck and neck for the championship. That club had Thompson, Richardson, Rowe, Dunlap, Hanlon and Bennett, and they could play ball.

"I was playing right field. Mike Kelly was catching and John G. Clarkson was pitching. He was as fine a pitcher as ever crawled into a uniform. There are some pitchers today, O'Toole, Bender, Wood, Mathewson, Johnson, Marquard, but I do not believe any one of them stood in the class with Clarkson.

"Cigarettes put him on the bum. When he'd taken a bath the water would be stained with nicotine.

"We had two men out and they had a man on second and one on third and Bennett, their old catcher, was at bat. Charley had three balls and two strikes on him. Charley couldn't hit a high ball: but he could kill them when they went about his knee.

"I hollered to Clarkson and said: 'One more and we got 'em.'

"You know every pitcher puts a hole in the ground where he puts his foot when he is pitching. John stuck his foot in the hole and he went clean to the ground. Oh, he could make 'em dance. He could throw overhanded, and the ball would go down and up like that. He is the only man on earth I have seen do that. That ball would go by so fast that the batter could feel the thermometer drop two degrees as she whizzed by. John went clean down, and as he went to throw the ball his right foot slipped and the ball went low instead of high.

"I saw Charley swing hard and heard the bat hit the ball with a terrific boom. Bennett had smashed the ball on the nose. I saw the ball rise in the air and knew that it was going clear over my head.

"I could judge within ten feet of where the ball would light. I turned my back to the ball and ran.

"The field was crowded with people and I yelled, 'Stand back!' and that crowd opened as the Red Sea opened for the rod of Moses. I ran on, and as I ran I made a prayer; it wasn't theological, either, I tell you that. I said, 'God, if you ever helped mortal man, help me to get that ball, and you haven't very much time to make up your mind, either.' I ran and jumped over the bench and stopped.

"I thought I was close enough to catch it. I looked back and saw it was going over my head and I jumped and shoved out my left hand and the ball hit it and stuck. At the rate I was going the momentum carried me on and I fell under the feet of a team of horses. I jumped up with the ball in my hand. Up came Tom Johnson. Tom used to be mayor of Cleveland. He's dead now.

"'Here is $10, Bill. Buy yourself the best hat in Chicago. That catch won me $1,500. Tomorrow go and buy yourself the best suit of clothes you can find in Chicago.'

"An old Methodist minister said to me a few years ago, 'Why, William, you didn't take the $10, did you?' I said, 'You bet your life I did.'"

After his five years with the Chicago baseball team, Sunday played upon the Pittsburgh and the Philadelphia teams, his prestige so growing with the years that after he had been eight years in baseball, he declined a contract at five hundred dollars a month, in order to enter Christian work.

For most of his baseball career Sunday was an out-and-out Christian. He had been converted in 1887, after four years of membership on the Chicago team. He had worked at his religion; his team mates knew his Christianity for the real thing. On Sundays, because of his eminence as a baseball player, he was in great demand for Y. M. C. A. talks. The sporting papers all alluded frequently to his religious interests and activities. Because of his Christian scruples he refused to play baseball on Sunday. During the four years of his experience as a Christian member of the baseball profession it might have been clear to anybody who cared to study the situation carefully that the young man's interest in religion was steadily deepening and that he was headed toward some form of avowedly Christian service.

"I had a three-year contract with Philadelphia. I said to God, 'Now if you want me to quit playing ball and go into evangelistic work, then you get me my release,' and so I left it with God to get my release before the 25th day of March and would take that as an evidence that he wanted me to quit playing ball.

"On the 17th day of March, St. Patrick's day – I shall never forget it – I was leading a meeting and received a letter from Colonel Rogers, president of the Philadelphia club, stating I could have my release.

"In came Jim Hart, of the Cincinnati team, and up on the platform and pulled out a contract for $3,500. A player only plays seven months, and he threw the check down for $500, the first month's salary in advance. He said, 'Bill, sign up!' But I said, 'No!' I told him that I told God if he wanted me to quit playing ball to get my release before the 25th day of March and I would quit.

"There I was up against it. I went around to some of my friends and some said, 'Take it!' Others said, 'Stick to your promise.' I asked my father-in-law about it, and he said, 'You are a blank fool if you don't take it.' I went home and went to bed, but could not sleep, and prayed that night until five o'clock, when I seemed to get the thing straight and said, 'No, sir, I will not do it.'

"I went to work for the Y. M. C. A. and had a very hard time of it. It was during those hard times that I hardly had enough to pay my house rent, but I stuck to my promise."

It was in March of 1891 that Sunday made the decision which marked the parting of the ways for him. He abandoned baseball forever as a profession, although not as an interest, and entered upon definite religious work. He accepted a position in the Chicago Y. M. C. A. as a subordinate secretary at $83.33 per month – and sometimes this was six months overdue.

The stuff of which the young man's moral character was made is revealed by the fact that he deliberately rejected a $500-a-month baseball contract in order to serve Christ at a personal sacrifice. This incident reveals the real temper of Sunday, and is to be borne in mind when discussion is raised concerning the large offerings which are made to him now in his successful evangelistic work. That act was not the deed of a money-loving man. If it does not spell consecration, it is difficult to define what it does mean.

Doubtless there were many who thought this ending of a conspicuous baseball career an anti-climax, even as the flight of Moses into the wilderness of Sinai apparently spelled defeat. Out of such defeats and sacrifices as these grow the victories that best serve the world and most honor God.

CHAPTER IV
A Curbstone Recruit

You've got to sign your own Declaration of Independence before you can celebrate your Fourth of July victory. – Billy Sunday.

Nobody this side of heaven can tell to whom the credit belongs for any great life or great work. But we may be reasonably sure that the unsung and unknown women of the earth have a large part in every achievement worth while.

Mrs. Clark, saintly wife of Colonel Clark, the devoted founder of the Pacific Garden Rescue Mission in Chicago, is one of that host of women who, like the few who followed Jesus in his earthly ministry, have served in lowly, inconspicuous ways, doing small tasks from a great love. Night after night, with a consecration which never flagged, she labored in the gospel for a motley crowd of men and women, mostly society's flotsam and jetsam, many of whom found this hospitable building the last fort this side of destruction.

A single visit to a down-town rescue mission is romantic, picturesque and somewhat of an adventure – a sort of sanctified slumming trip. Far different is it to spend night after night, regardless of weather or personal feelings, in coming to close grips with sin-sodden men and women, many of them the devil's refuse. A sickening share of the number are merely seeking shelter or lodging or food: sin's wages are not sufficient to live upon, and they turn to the mercy of Christianity for succor. Never to be cast down by unworthiness or ingratitude, to keep a heart of hope in face of successive failures, and to rejoice with a shepherd's joy over the one rescued – this is the spirit of the consecrated rescue-mission worker.

Such a woman was Mrs. Clark, the spiritual mother to a multitude of redeemed men. Of all the trophies which she has laid at the feet of her Lord, the redemption of Billy Sunday seems to human eyes the brightest. For it was this woman who persuaded him to accept Christ as his Saviour: he whose hand has led perhaps a quarter of a million persons to the foot of the Cross was himself led thither by this saintly woman.

When we contemplate the relation of that one humble rescue mission in Chicago, the monument of a business man's consecration to Christ, to the scores of Sunday Tabernacles over the land; and when we connect the streams of penitents on the "sawdust trail" with that one young man of twenty-five going forward up the aisle of the rude mission room, we realize afresh that God uses many workers to carry on his one work; and that though Paul may plant and Apollos water, it is God alone who giveth the increase.

It was one evening in the fall of 1887 that Sunday, with five of his baseball team mates, sat on the curbstone of Van Buren Street and listened to the music and testimonies of a band of workers from the Pacific Garden Rescue Mission. The deeps of sentiment inherited from a Christian mother, and the memories of a Christian home, were stirred in the breast of one of the men; and Sunday accepted the invitation of a worker to visit the mission. Moved by the vital testimonies which he heard, he went again and again; and at length, after conversation and prayer with Mrs. Clark, he made the great decision which committed him to the Christian life.

Sunday's own story of his conversion is one of the most thrilling of all the evangelist's messages. It is a human document, a leaf in that great book of Christian evidences which God is still writing day by day.

"Twenty-seven years ago I walked down a street in Chicago in company with some ball players who were famous in this world – some of them are dead now – and we went into a saloon. It was Sunday afternoon and we got tanked up and then went and sat down on a corner. I never go by that street without thanking God for saving me. It was a vacant lot at that time. We sat down on a curbing. Across the street a company of men and women were playing on instruments – horns, flutes and slide trombones – and the others were singing the gospel hymns that I used to hear my mother sing back in the log cabin in Iowa and back in the old church where I used to go to Sunday school.

"And God painted on the canvas of my recollection and memory a vivid picture of the scenes of other days and other faces.

"Many have long since turned to dust. I sobbed and sobbed and a young man stepped out and said, 'We are going down to the Pacific Garden Mission. Won't you come down to the mission? I am sure you will enjoy it. You can hear drunkards tell how they have been saved and girls tell how they have been saved from the red-light district.'

"I arose and said to the boys, 'I'm through. I am going to Jesus Christ. We've come to the parting of the ways,' and I turned my back on them. Some of them laughed and some of them mocked me; one of them gave me encouragement; others never said a word.

"Twenty-seven years ago I turned and left that little group on the corner of State and Madison Streets and walked to the little mission and fell on my knees and staggered out of sin and into the arms of the Saviour.

"The next day I had to get out to the ball park and practice. Every morning at ten o'clock we had to be out there. I never slept that night. I was afraid of the horse-laugh that gang would give me because I had taken my stand for Jesus Christ.

"I walked down to the old ball grounds. I will never forget it. I slipped my key into the wicket gate and the first man to meet me after I got inside was Mike Kelly.

"Up came Mike Kelly; he said, 'Bill, I'm proud of you! Religion is not my long suit, but I'll help you all I can.' Up came Anson, the best ball player that ever played the game; Pfeffer, Clarkson, Flint, Jimmy McCormick, Burns, Williamson and Dalrymple. There wasn't a fellow in that gang who knocked; every fellow had a word of encouragement for me.

"Mike Kelly was sold to Boston for $10,000. Mike got half of the purchase price. He came up to me and showed me a check for $5,000. John L. Sullivan, the champion fighter, went around with a subscription paper and the boys raised over $12,000 to buy Mike a house.

"They gave Mike a deed to the house and they had $1,500 left and gave him a certificate of deposit for that.

"His salary for playing with Boston was $4,700 a year. At the end of that season Mike had spent the $5,000 purchase price and the $4,700 he received as salary and the $1,500 they gave him and had a mortgage on the house. And when he died in Pennsylvania they went around with a subscription to get money enough to put him in the ground, and each club, twelve in all, in the two leagues gave a month a year to his wife. Mike sat here on the corner with me twenty-seven years ago, when I said, 'Good-bye, boys, I'm going to Jesus Christ.'

"A. G. Spalding signed up a team to go around the world. I was the second he asked to sign a contract and Captain Anson was the first. I was sliding to second base one day. I always slid head first, and hit a stone and cut a ligament loose in my knee.

"I got Dr. Magruder, who attended Garfield when he was shot, and he said:

"'William, if you don't go on that trip I will give you a good leg.' I obeyed and have as good a leg today as I ever had. They offered to wait for me at Honolulu and Australia. Spalding said, 'Meet us in England, and play with us through England, Scotland and Wales.' I didn't go.

"Ed Williamson, our old short-stop, a fellow weighing 225 pounds, was the most active big man you ever saw. He went with them, and while they were on the ship crossing the English channel a storm arose and the captain thought the ship would go down. Williamson tied two life-preservers on himself and one on his wife and dropped on his knees and prayed and promised God to be true. God spoke and the waves were stilled. They came back to the United States and Ed came back to Chicago and started a saloon on Dearborn Street. I would go through there giving tickets for the Y. M. C. A. meetings and would talk with them and he would cry like a baby.

"I would get down and pray for him, and would talk with him. When he died they put him on the table and cut him open and took out his liver and it was so big it would not go in a candy bucket. Kidneys had shriveled until they were like two stones.

"Ed Williamson sat there on the street corner with me, drunk, twenty-seven years ago when I said, 'Good-bye, I'm going to Jesus Christ.'

"Frank Flint, our old catcher, who caught for nineteen years, drew $3,200 a year on an average. He caught before they had chest protectors, masks and gloves. He caught bare-handed. Every bone in the ball of his hand was broken. You never saw such a hand as Frank had. Every bone in his face was broken, and his nose and cheek bones, and the shoulder and ribs had all been broken. He got to drinking, his home was broken up and he went to the dogs.

"I've seen old Frank Flint sleeping on a table in a stale beer joint and I've turned my pockets inside out and said, 'You're welcome to it, old pal.' He drank on and on, and one day in winter he staggered out of a stale beer joint and stood on a corner, and was seized with a fit of coughing. The blood streamed out of his nose, mouth and eyes. Down the street came a wealthy woman. She took one look and said, 'My God, is it you, Frank?' and his wife came up and kissed him.

"She called two policemen and a cab and started with him to her boarding house. They broke all speed regulations. She called five of the best physicians and they listened to the beating of his heart, one, two, three, four, five, six, seven, eight, nine, ten, eleven, twelve, and the doctors said, 'He will be dead in about four hours.' She told them to tell him what they had told her. She said, 'Frank, the end is near,' and he said, 'Send for Bill.'

"They telephoned me and I came. He said, 'There's nothing in the life of years ago I care for now. I can hear the bleachers cheer when I make a hit that wins the game. But there is nothing that can help me out now; and if the umpire calls me out now, won't you say a few words over me, Bill?' He struggled as he had years ago on the diamond, when he tried to reach home, but the great Umpire of the universe yelled, 'You're out!' and waved him to the club house, and the great gladiator of the diamond was no more.

"He sat on the street corner with me, drunk, twenty-seven years ago in Chicago, when I said, 'Good-bye, boys, I'm through.'

"Did they win the game of life or did Bill?"

CHAPTER V
Playing the New Game

It is not necessary to be in a big place to do big things. – Billy Sunday.

If Billy Sunday had not been an athlete he would not today be the physical marvel in the pulpit that he is; if he had not been reared in the ranks of the plain people he would not have possessed the vocabulary and insight into life which are essential parts of his equipment; if he had not served a long apprenticeship to toil he would not display his present pitiless industry; if he had not been a cog in the machinery of organized baseball, with wide travel and much experience of men, he would not be able to perfect the amazing organization of Sunday evangelistic campaigns; if he had not been a member and elder of a Presbyterian church he could not have resisted the religious vagaries which lead so many evangelists and immature Christian workers astray; if he had not been trained in three years of Y. M. C. A. service he would not today be the flaming and insistent protagonist of personal work that he now is; if he had not been converted definitely and consciously and quickly in a rescue mission he could not now preach his gospel of immediate conversion.

All of which is but another way of saying that Sunday was trained in God's school. God prepared the man for the work he was preparing for him. Only by such uncommon training could this unique messenger of the gospel be produced. A college course doubtless would have submerged Sunday into the level of the commonplace. A theological seminary would have denatured him. Evidently Sunday has learned the lesson of the value of individuality; he prizes it, preaches about it, and practices it. He probably does not know what "sui generis" means, but he is it. Over and over again he urges that instead of railing at what we have not enjoyed, we should magnify what we already possess. The shepherd's rod of Moses, rightly wielded, may be mightier than a king's scepter.

As we approach the development of the unique work of Billy Sunday, which is without a parallel in the history of evangelism, we must reckon with those forces which developed his personality and trace the steps which led him into his present imperial activity. For he has gone forward a step at a time.

He followed the wise rule of the rescue mission, that the saved should say so. At the very beginning he began to bear testimony to his new faith. Wherever opportunity offered he spoke a good word for Jesus Christ. In many towns and cities his testimony was heard in those early days; and there was not a follower of the baseball game who did not know that Billy Sunday was a Christian.

The convert who does not join a church is likely soon to be in a bad way; so Sunday early united with the Jefferson Park Presbyterian Church, Chicago. He went into religious activity with all the ardor that he displayed on the baseball field. He attended the Christian Endeavor society, prayer-meeting and the mid-week church service. This is significant; for it is usually the church members who are faithful at the mid-week prayer-meetings who are the vital force in a congregation.

Other rewards than spiritual awaited Sunday at the prayer-meeting; for there he met Helen A. Thompson, the young woman who subsequently became his wife. Between the meeting and the marriage altar there were various obstacles to be overcome. Another suitor was in the way, and besides, Miss Thompson's father did not take kindly to the idea of a professional baseball player as a possible son-in-law, for he had old-fashioned Scotch notions of things. "Love conquers all," and in September, 1888, the young couple were married, taking their wedding trip by going on circuit with the baseball team.

Mrs. Sunday's influence upon her husband has been extraordinary. It is a factor to be largely considered in any estimate of the man. He is a devoted husband, of the American type, and with his ardent loyalty to his wife has complete confidence in her judgment. She is his man of affairs. Her Scotch heritage has endowed her with the prudent qualities of that race, and she is the business manager of Mr. Sunday's campaigns. She it is who holds her generous, careless husband down to a realization of the practicalities of life.

He makes no important decisions without consulting her, and she travels with him nearly all of the time, attending his meetings and watching over his work and his personal well-being like a mother. In addition Mrs. Sunday does yeoman service in the evangelistic campaigns.

The helplessness of the evangelist without his wife is almost ludicrous: he dislikes to settle any question, whether it be an acceptance of an invitation from a city or the employment of an additional worker, without Mrs. Sunday's counsel. Frequently he turns vexed problems over to her, and abides implicitly by her decision, without looking into the matter himself at all.

Four children – Helen, George, William and Paul – have been born to the Sundays, two of whom are themselves married. The modest Sunday home is in Winona Lake, Indiana. When Mrs. Sunday is absent with her husband, the two younger children are left in the care of a trusted helper. The evangelist himself is home for only a short period each summer.

Mrs. Sunday was the deciding factor in determining her husband to abandon baseball for distinctively religious work. A woman of real Scotch piety, in the time of decision she chose the better part. Her husband had been addressing Y. M. C. A. meetings, Sunday-schools and Christian Endeavor societies. He was undeniably a poor speaker. No prophet could have foreseen the present master of platform art in the stammering, stumbling young man whose only excuse for addressing public meetings was the eagerness of men to hear the celebrated baseball player's story. His speech was merely his testimony, such as is required of all mission converts.

If Sunday could not talk well on his feet he could handle individual men. His aptness in dealing with men led the Chicago Young Men's Christian Association to offer him an assistant secretaryship in the department of religious work. It is significant that the baseball player went into the Y. M. C. A. not as a physical director but in the distinctively spiritual sphere. He refused an invitation to become physical director; for his religious zeal from the first outshone his physical prowess.

Those three years of work in the Chicago Association bulk large in the development of the evangelist. They were not all spent in dealing with the unconverted, by any means. Sunday's tasks included the securing of speakers for noon-day prayer-meetings, the conducting of office routine, the raising of money, the distribution of literature, the visiting of saloons and other places to which invitations should be carried, and the following up of persons who had displayed an interest in the meetings. Much of it was sanctified drudgery: but it was all drill for destiny. The young man saw at close range and with particular detail what sin could do to men; and he also learned the power of the Gospel to make sinners over.

The evangelist often alludes to those days of personal work in Chicago. Such stories as the following have been heard by thousands.

A Father Disowned

"While I was in the Y. M. C. A. in Chicago I was standing on the corner one night and a man came along with his toes sticking out and a ragged suit on and a slouch hat and asked me for a dime to get something to eat. I told him I wouldn't give him a dime because he would go and get a drink. He said, 'You wouldn't let me starve, would you?' I told him no, but that I wouldn't give him the money. I asked him to come to the Y. M. C. A. with me and stay until after the meeting and I would take him out and get him a good supper and a bed. He wanted me to do it right away before going to the Y. M. C. A., but I told him that I was working for someone until ten o'clock. So he came up to the meeting and stayed through the meeting and was very much interested. I saw that he used excellent language and questioned him and found that he was a man who had been Adjutant General of one of the Central States and had at one time been the editor of two of the biggest newspapers.

"I went with him after the meeting and got him a supper and a bed and went to some friends and we got his clothes. I asked him if he had any relatives and he said he had one son who was a bank cashier but that he had disowned him and his picture was taken from the family album and his name was never spoken in the house, all because he was now down and out, on account of booze.

"I wrote to the boy and said, 'I've found your father. Send me some money to help him.'

"He wrote back and said for me never to mention his father's name to him again, that it wasn't ever spoken around the house and that his father was forgotten.

"I replied: 'You miserable, low-down wretch. You can't disown your father and refuse to help him because he is down and out. Send me some money or I will publish the story in all of the papers.' He sent me five dollars and that's all I ever got from him. I took care of the old man all winter and in the spring I went to a relief society in Chicago and got him a ticket to his home and put him on the train and that was the last I ever saw of him."

Redeeming a Son

"I stood on the street one Sunday night giving out tickets inviting men to the men's meeting in Farwell Hall. Along came a young fellow, I should judge he was thirty, who looked prematurely old, and he said, 'Pard, will you give me a dime?'

"I said, 'No, sir.'

"'I want to get somethin' to eat.'

"I said, 'You look to me as though you were a booze-fighter.'

"'I am.'

"'I'll not give you money, but I'll get your supper.'

"He said, 'Come on. I haven't eaten for two days.'

"'My time is not my own until ten o'clock. You go upstairs until then and I'll buy you a good supper and get you a good, warm, clean bed in which to sleep, but I'll not give you the money.'

"He said, 'Thank you, I'll go.' He stayed for the meeting. I saw he was moved, and after the meeting I stood by his side. He wept and I talked to him about Jesus Christ, and he told me this story:

"There were three boys in the family. They lived in Boston. The father died, the will was probated, he was given his portion, took it, started out drinking and gambling. At last he reached Denver, his money was gone, and he got a position as fireman in the Denver and Rio Grande switchyards. His mother kept writing to him, but he told me that he never read the letters. He said that when he saw the postmark and the writing he threw the letter into the firebox, but one day, he couldn't tell why, he opened the letter and it read:

"'Dear – : I haven't heard from you directly, but I am sure that you must need a mother's care in the far-off West, and unless you answer this in a reasonable time I'm going to Denver to see you.' And she went on pleading, as only a mother could, and closed it: 'Your loving mother.'

"He said, 'I threw the letter in the fire and paid no more heed to it. One day about two weeks later I saw a woman coming down the track and I said to the engineer: "That looks like my mother." She drew near, and I said: "Yes, that's mother." What do you think I did?'

"I said, 'Why you climbed out of your engine, kissed her and asked God to forgive you.'

"He said, 'I did nothing of the kind. I was so low-down, I wouldn't even speak to my mother. She followed me up and down the switchyard and even followed me to my boarding house. I went upstairs, changed my clothes, came down, and she said, "Frank, stay and talk with me." I pushed by her and went out and spent the night in sin. I came back in the morning, changed my clothes and went to work. For four days she followed me up and down the switchyards and then she said, "Frank, you have broken my heart, and I am going away tomorrow."

"'I happened to be near the depot with the engine when she got on the train and she raised the window and said, "Frank, kiss me good-bye." I stood talking with some of my drinking and gambling friends and one man said, "Frank Adsitt, you are a fool to treat your mother like that. Kiss her good-bye." I jerked from him and turned back. I heard the conductor call "All aboard." I heard the bell on the engine ring and the train started out, and I heard my mother cry, "Oh, Frank, if you won't kiss me good-bye, for God's sake turn and look at me!"

"'Mr. Sunday, when the train on the Burlington Railroad pulled out of Denver, I stood with my back to my mother. That's been nine years ago and I have never seen nor heard from her.'

"I led him to Jesus. I got him a position in the old Exposition building on the lake front. He gave me the money he didn't need for board and washing. I kept his money for months. He came to me one day and asked for it.

"He used to come to the noon meetings every day. Finally I missed him, and I didn't see him again until in June, 1893, during the World's Fair he walked into the Y. M. C. A. I said, 'Why, Frank, how do you do?'

"He said, 'How do you know me?'

"I said, 'I have never forgotten you; how is your mother?'

"He smiled, then his face quickly changed to sadness, and he said, 'She is across the street in the Brevoort House. I am taking her to California to fill her last days with sunshine.'

"Three months later, out in Pasadena, she called him to her bedside, drew him down, kissed him, and said, 'Good-bye; I can die happy because I know my boy is a Christian.'"

The Gambler

"I have reached down into the slime, and have been privileged to help tens of thousands out of the mire of sin – and I believe that most of them will be saved, too. I've helped men in all walks of life. When I was in Chicago I helped a man and got him a position, and so was able to restore him to his wife and children. One night a fellow came to me and told me that the man was playing faro bank down on Clark Street. I said: 'Why that can hardly be – I took dinner with him only a few hours ago.'

"But my informant had told me the truth, so I put on my coat and went down LaSalle Street and past the New York Life Building and along up the stairway to the gambling room. I went past the big doorkeeper, and I found a lot of men in there, playing keno and faro bank and roulette and stud and draw poker. I saw my man there, just playing a hand. In a moment he walked over to the bar and ordered a Rhine wine and seltzer.

[Illustration: The Pacific Garden Mission in Chicago, where Billy Sunday was Converted.]

"I walked over and touched him on the shoulder, and he looked and turned pale. I said, 'Come out of this. Come with me.' He said, 'Here's my money,' and pulled $144 from his pocket and handed it to me. 'I don't want your money.' He refused at first, and it was one o'clock in the morning before I got him away from there. I took him home and talked to him, then I sent down into Ohio for an old uncle of his, for he had forged notes amounting to $2,000 or so, and we had to get him out of trouble. We got him all fixed up and we got him a job selling relief maps, and he made $5,000 a year.

"I didn't hear from him for a long time; then one day Jailor Whitman called me up and told me that Tom Barrett, an old ball player I knew well, wanted me to come up and see a man who had been sentenced to the penitentiary. I went down to the jail and the prisoner was my friend. I asked him what was the matter, and he said that he and some other fellows had framed up a plan to stick up a jewelry store. He was caught and the others got away. He wouldn't snitch, and so he was going down to Joliet on an indeterminate sentence of from one to fourteen years. He said: 'You are the only man that will help me. Will you do it?'

"I said: 'I won't help you, I won't spend so much as a postage stamp on you if you are going to play me dirt again!' He promised to do better as soon as he got out, and I wrote a letter to my friend, Andy Russell, chairman of the board of pardons. He took up the case and we got my friend's sentence cut down to a maximum of five years.

"Time passed again, and one day he came in dressed fit to kill. He had on an $80 overcoat, a $50 suit, a $4 necktie, a pair of patent leather shoes that cost $15, shirt buttons as big as hickory nuts and diamond cuff buttons. He walked up to my desk in the Y. M. C. A. and pulled out a roll of bills. There were a lot of them – yellow fellows. I noticed that there was one for $500. There was over $4,500 in the roll. He said: 'I won it last night at faro bank.' He asked me to go out to dinner with him and I went. We had everything on the bill of fare, from soup to nuts, and the check was $7.60 apiece for two suppers. I've never had such a dinner since.

"We talked things over. He said he was making money hand over fist – that he could make more in a week than I could in a year. I was working at the Y. M. C. A. for $83 a month, and then not getting it, and baseball managers were making me tempting offers of good money to go back into the game at $500 to $1,000 a month to finish the season. But I wouldn't do it. Nobody called me a grafter then. 'Well,' I said to my friend, 'old man, you may have more at the end of the year than I've got – maybe I won't have carfare – but I'll be ahead of you.'

"Where is he now? Down at Joliet, where there is a big walled institution and where the stripes on your clothes run crossways."

A Living Testimony

"I had a friend who was a brilliant young fellow. He covered the Chino-Japanese war for a New York paper. He was on his way home when he was shipwrecked, and the captain and he were on an island living on roots for a week and then they signaled a steamer and got started home. He got word from the New York Tribune and they told him to go to Frisco, so he went, and they told him to come across the arid country and write up the prospects of irrigation. And as he walked across those plains, he thought of how they would blossom if they were only irrigated. Then he thought of how his life was like that desert, with nothing in it but waste.

"He got to Chicago and got a job on the Times and lost it on account of drunkenness, and couldn't get another on account of having no recommendation. So he walked out one winter night and took his reporter's book, addressed it to his father, and wrote something like this: 'I've made a miserable failure of this life. I've disgraced you and sent mother to a premature grave. If you care to look for me you'll find my body in the Chicago River.' He tossed aside the book and it fell on the snow.

"He leaped to the rail of the bridge, but a policeman who had been watching him sprang and caught him. He begged him to let him leap, but the policeman wouldn't do it and got his story from him. Then the policeman said, 'Well, I don't know whether you're stringing me or not, but if half of what you say is true you can make a big thing out of life. I'm not much on religion, but I'll show you a place where they will keep you,' and he took him to the Pacific Garden Mission at 100 East Van Buren Street, which for 13,000 nights has had its doors open every night.

"He went in and sat down by a bum. He read some of the mottos, like 'When did you write to mother last?' and they began to work on him and he asked the bum what graft they got out of this. The bum flared right up and said there was no graft, that Mrs. Clark had just mortgaged her home for $3,000 to pay back rent. Then he told him he could sleep right there and go down in the morning and get something to eat free, and if he could not land a bed by next night he could come back to one of the benches. Then my friend got up and told him the story of Jesus Christ, and the young man went down and accepted Christ. He was so full of gold bromide cures that he tingled when he talked and he jingled when he walked.

"He started out to give his testimony and he was a marvelous power. I met him some time later in an elevator in Chicago, and he was dressed to kill with a silk lid and a big diamond and the latest cut Prince Albert, and he said, 'Bill, that was a great day for me. I started out with not enough clothes to make a tail for a kite or a pad for a crutch and now look at me.' He was secretary in the firm of Morgan & Wright, and was drawing $175 a month. He is an expert stenographer. A newspaper in New York had written him to take an associate editorship, but I told him not to do it, to stay where he was and tell his story."

The next class in the University of Experience which Sunday entered was that of professional evangelistic work, in association with Rev. J. Wilbur Chapman, D.D., the well-known Presbyterian evangelist. This invitation came after three years of service in the Chicago Y. M. C. A. Not yet to platform speaking as his chief task was Sunday called. Far from it. He was a sort of general roustabout for the evangelist. His duties were multifarious. He was advance agent, going ahead to arrange meetings, to organize choirs, to help the local committee of arrangements with its advertising or other preparations, and, in general, tying up all loose ends. When tents were used he would help erect them with his own hands; the fists that so sturdily beat pulpits today, have often driven home tent pegs. Sunday sold the evangelist's song books and sermons at the meetings; helped take up the collection, and, when need arose, spoke from the platform. The persons who wonder at the amazing efficiency for organization displayed by Sunday overlook this unique apprenticeship to a distinguished evangelist. He is a "practical man" in every aspect of evangelistic campaigns, from organizing a local committee and building the auditorium, to handling and training the converts who come forward.

The providence of all this is clear in retrospect: but as for Sunday himself, he was being led by a way that he knew not.

CHAPTER VI
A Shut Door – and an Open One

Faith is the beginning of something of which you can't see the end but in which you believe. – Billy Sunday.

Destiny's door turns on small hinges. Almost everybody can say out of his own experience, "If I had done this, instead of that, the whole course of my life would have been changed." At many points in the career of William A. Sunday we see what intrinsically small and unrelated incidents determined his future course in life.

If he had not been sitting on that Chicago curbstone one evening, and if the Pacific Garden Mission workers had failed on that one occasion alone to go forth into the highways, Billy Sunday might have been only one of the multitude of forgotten baseball players. If he had not gone to prayer-meeting in his new church home he would not have met the wife who has been so largely a determining factor in his work. If he had not joined the Y. M. C. A. forces in Chicago he would not have become Peter Bilhorn's friend and so Dr. Chapman's assistant.

And – here we come to a very human story – if Dr. J. Wilbur Chapman had not suddenly decided to abandon the evangelistic field and return to the pastorate of Bethany Presbyterian Church in Philadelphia, Sunday would doubtless still be unknown to the world as a great religious leader. The story came to me from the lips of the evangelist himself one morning. We were discussing certain current criticisms of his work and he showed himself frankly bewildered as well as pained by the hostility displayed toward him on the part of those up to whom he looked as leaders and counselors. Off the platform Sunday is one of the most childlike and guileless of men. He grew reminiscent and confidential as he said to me: "I don't see why they hammer me so. I have just gone on, as the Lord opened the way, trying to do his work. I had no plan for this sort of thing. It is all the Lord's doings. Just look how it all began, and how wonderfully the Lord has cared for me.

"I had given up my Y. M. C. A. work, and was helping Chapman, doing all sorts of jobs – putting up tents, straightening out chairs after the meetings and occasionally speaking. Then, all of a sudden, during the holidays of 1895-96, I had a telegram from Chapman saying that our work was all off, because he had decided to return to Bethany Church.

"There I was, out of work, knowing not which way to turn. I had a wife and two children to support. I could not go back to baseball. I had given up my Y. M. C. A. position. I had no money. What should I do? I laid it before the Lord, and in a short while there came a telegram from a little town named Garner, out in Iowa, asking me to come out and conduct some meetings. I didn't know anybody out there, and I don't know yet why they ever asked me to hold meetings. But I went.

"I only had eight sermons, so could not run more than ten days, and that only by taking Saturdays off. That was the beginning of my independent work; but from that day to this I have never had to seek a call to do evangelistic work. I have just gone along, entering the doors that the Lord has opened one after another. Now I have about a hundred sermons and invitations for more than two years in advance. I have tried to be true to the Lord and to do just what he wants me to do."

That naïve bit of autobiography reveals the real Billy Sunday. He has gone forward as the doors have been providentially opened. His career has not been shrewdly planned by himself. Nobody has been more surprised at his success than he. Of him may be recorded the lines that are inscribed on Emerson's tombstone in Sleepy Hollow Cemetery, Concord:

"The passive master lent his hand
To the vast Soul that o'er him planned."

From Garner, Iowa, to Philadelphia, with its most eminent citizens on the committee of arrangements, seems a far cry; but the path is plainly one of Providence. Sunday has added to his addresses gleanings from many sources, but he has not abated the simplicity of his message. The gospel he preaches today is that which he heard in the Pacific Garden Rescue Mission a quarter of a century ago.

In childlike faith, this man of straight and unshaded thinking has gone forward to whatever work has offered itself. Nobody knows better than he that it is by no powers of his own that mighty results have been achieved: "This is the Lord's doing; it is marvelous in our eyes."

While the Sunday meetings have swung a wide orbit they have centered in the Middle West. That typically American section of the country was quick to appreciate the evangelist's character and message. He was of them, "bone of their bone, flesh of their flesh," mind of their mind.

When news of the triumphs of this evangelist's unconventionally-phrased gospel began to be carried over the country a few years ago, the verdict of religious leaders was, "Billy Sunday may do for the Middle West, but the East will not stand him." Since then, again, to the confusion of human wisdom, his most notable work has been achieved in the East, in the great cities of Pittsburgh and Scranton; and at this writing the city of Philadelphia is in the midst of preparations for a Sunday campaign; while the Baltimore churches have also invited him to conduct meetings with them. Billy Sunday is now a national figure – and the foremost personality on the day's religious horizon. A recent issue of The American Magazine carried the results of a voting contest, "Who's the Greatest Man in America." Only one other clergyman (Bishop Vincent, of Chautauqua) was mentioned at all, but Billy Sunday was tied with Andrew Carnegie and Judge Lindsey for eighth place.

To tell the stories of the Sunday campaigns in detail would be needless repetition; with occasional exceptions they continue to grow in scope and efficiency and results. The record of independent campaigns extends over nearly twenty years, and in that time the evangelist has gone on from strength to strength.

CHAPTER VII
Campaigning for Christ

Let's quit fiddling with religion and do something to bring the world to Christ. – Billy Sunday.

His American birthright of plain common sense stands Sunday in stead of theological training. He is "a practical man," as mechanics say. Kipling's poem on "The American" hits off Sunday exactly:

"He turns a keen, untroubled face
Home to the instant need of things."

So a Sunday evangelistic campaign is a marvel of organization. It spells efficiency at every turn and is a lesson to the communities which do Christian work in haphazard, hit-or-miss fashion. Work and faith are written large over every series of Sunday meetings.

Sunday never took a course in psychology, but he understands the crowd mind. He knows how to deal with multitudes. He sees clearly where the masses must come from, and so he sets to work to bring them out of the homes of the working people. He goes beyond the church circles for his congregations, and makes his appeal to the popular taste. He frankly aims to strike the average of the common people. For he is after that host which too often the preacher knows nothing about.

People must be set to talking about religion and about the Sunday campaign if the latter is to succeed. Indifference is the foe of all foes to be feared by an evangelist. Even hostile criticism really serves a religious purpose, for it directs attention to the messenger and the message. Knowledge of this is the reason why Sunday always devotes his earliest sermons in a campaign to the subjects likeliest to create comment. These are the discourses that contain the largest proportion of startling views and language.

Part of the task of a man who would move a city for Christ is to consolidate Christian sentiment and to create a Church consciousness. Sunday is at great pains to get his own "crowd" behind him. He evokes that loyalty which alone makes organized work and war effective.

So he insists that churches must unite before he will visit a city. Also he asks that they surrender their Sunday services, all uniting in common worship in the Tabernacle. For these campaigns are not Billy Sunday meetings: they are an effort toward a revival of religion on the part of the united Christian forces of a community. If anybody thinks the evangelist disparages the Church, he need but recall the particular effort Sunday makes to solidify the Church folk: that reveals his real estimate of the Church. He would no more attempt a revival without church co-operation than a general would besiege a city without an army. This Christian unity which he requires first of all is a sermon in itself.

Before one has looked very deeply into the work of Evangelist Sunday he perceives that it is no new message the man speaks, but that it is his modernization of language and of methods that makes possible the achieving of great results by the old Gospel.

The preacher of a generation ago would have counted it indecorous to make use of the public press. Sunday depends largely upon the newspapers for spreading his message and promoting interest in the meetings. He does not employ a press agent; he simply extends to the local press all the facilities and co-operation in his power. He is always accessible to the reporters and ever ready to assist in their work in any proper fashion. He makes public announcements frequently in his meetings of the cordial assistance he has received from the newspapers.

Without any expense to anybody and without any scientific experience in this particular field, Sunday has demonstrated the power of Christian publicity. The newspapers carry his messages all over the world. The Pittsburgh dailies published special "Sunday Editions." They had thousands of subscribers for the issues containing the evangelist's sermons and many persons have been converted by reading the newspaper accounts of the Sunday meetings. One cherished story tells of a young man in China who had been converted thirteen thousand miles away from the spot where the evangelist was speaking. Sunday makes religion "live news." Editors are glad to have copy about him and his work, and about anything that pertains to the campaigns. The uniform experience of the communities he has visited is that the Church has had more publicity through his visit than on any other occasion.

After Sunday has accepted a city's invitation and a date has been fixed for the meetings, and the time has drawn near, he gets the Church people to organize. Before ever a hammer has struck a blow in the building of the Sunday Tabernacle, the people have been meeting daily in the homes of the city for concerted prayer for the Divine favor upon the campaign.

By the Sunday system of work, every few blocks in the city is made a center for cottage prayer-meetings. No politician ever divided a community more carefully than do the Sunday workers in arranging for these prayer-meetings. Every section of the city is covered and every block and street. By preference, the meetings are held in the homes of the unconverted, and it is a normal experience for conversions to be reported before ever the evangelist arrives. In Scranton the city was divided into nine districts besides the suburbs and these districts were again sub-divided so that one had as many as eighty-four prayer groups. The total proportions of this kind of work are illustrated by the Pittsburgh figures: Between December 2 and December 26, 4,137 prayer meetings in private houses were held, having a combined attendance of 68,360 persons. The following table covers eight meetings, as follows:

When tens of thousands of earnest Christians are meeting constantly for united prayer a spirit of expectancy and unity is created which makes sure the success of the revival. Incidentally, there is a welding together of Christian forces that will abide long after the evangelist has gone. These preliminary prayer-meetings are a revelation of the tremendous possibilities inherent in the churches of any community. With such a sea of prayer buoying him up any preacher could have a revival.

Sagaciously, Sunday throws all responsibility back on the churches. While he takes command of the ship when he arrives, yet he does all in his power to prevent the campaign from being a one-man affair. The local committee must underwrite the expenses; for these campaigns are not to be financed by the gifts of the wealthy, but by the rank and file of the church membership accepting responsibility of the work. The guarantees are underwritten in the form of shares and each guarantor receives a receipt for his shares to be preserved as a memento of the campaign. True, no guarantor ever had to pay a dollar on his Billy Sunday campaign subscription, for the evangelist himself raises all of the expense money in the early meetings of the series.

John the Baptist was only a voice: but Billy Sunday is a voice, plus a bewildering array of committees and assistants and organized machinery. He has committees galore to co-operate in his work: a drilled army of the Lord. In the list of Scranton workers that is before me I see tabulated an executive committee, the directors, a prayer-meeting committee, an entertainment committee, an usher committee, a dinner committee, a business women's committee, a building committee, a nursery committee, a personal workers' committee, a decorating committee, a shop-meetings committee – and then a whole list of churches and religious organizations in the city as ex-officio workers!

Wherever he goes Sunday erects a special tabernacle for his meetings. There are many reasons for this. The very building of a tabernacle dedicated to this one special use helps create an interest in the campaign as something new come to town. But, primarily, the evangelist's purposes are practical. In the first place, everything has to be on the ground floor. Converts cannot come forward from a gallery. In addition, existing big buildings rarely have proper acoustics. Most of all Sunday, who has a dread of panics or accidents happening in connection with his meetings, stresses the point that in his tabernacle people have their feet on the ground. There is nothing to give way with them. The sawdust and tan bark is warm, dustless, sanitary, fireproof and noiseless. "When a crowd gets to walking on a wooden floor," said Sunday – and then he made a motion of sheer disgust that shows how sensitive he is to any sort of disturbance – "it's the limit."

One of his idiosyncrasies is that he must have a perfectly still audience. He will stop in the midst of a sermon to let a single person walk down the aisle. When auditors start coughing he stops preaching. He never lets his crowd get for an instant out of hand. The result is that there probably never were so many persons gathered together in one building at one time in such uniform quietness.

The possibilities of panic in a massed multitude of thousands are best understood by those who have had most to do with crowds. Sunday's watchfulness against this marks the shrewd American caution of the man. His tabernacles, no matter whether they seat five, eight, ten, fifteen, or twenty thousand persons, are all built under the direction of his own helper, who has traveled with him for years. He knows that nothing will break down, or go askew. His tabernacles are fairly panic-proof. Thus every aisle, lengthwise and crosswise, ends in a door.

So careful is he of the emergency that might arise for a quick exit that no board in the whole tabernacle is fastened with more than two nails; so that one could put his foot through the side of the wall if there was need to get out hurriedly. Describing the building of the choir platform Sunday says, with a grim shutting of his jaws: "You could run a locomotive over it and never faze it." His own platform, on which he does amazing gymnastic stunts at every meeting, is made to withstand all shocks. About the walls of the tabernacle are fire extinguishers, and a squad of firemen and policemen are on duty with every audience.

There is nothing about a Sunday tabernacle to suggest a cathedral. It is a big turtle-back barn of raw, unfinished timber, but it has been constructed for its special purpose, and every mechanical device is used to assist the speaker's voice. Sunday can make twenty-five thousand persons hear perfectly in one of his big tabernacles. A huge sounding board, more useful than beautiful, hangs like an inverted sugar scoop over the evangelist's platform.

Behind the platform is the post office, to which the names of converts are sent for the city pastors every day; and here also are the telephones for the use of the press. Adjoining the tabernacle is a nursery for babies, and an emergency hospital with a nurse in attendance. It seems as if no detail of efficient service has been overlooked by this practical westerner. So well organized is everything that the collection can be taken in an audience of eight thousand persons within three minutes.

While touching upon collections, this is as good a place as any to raise the point of Mr. Sunday's own compensation. He receives a free-will offering made on the last day. The offerings taken in the early weeks are to meet the expenses of the local committee. Mr. Sunday has nothing to do with this. This committee also pays approximately half of the expenses of his staff of workers, and it also provides a home for the Sunday party during their sojourn. Mr. Sunday himself pays the balance of the expenses of his workers out of the free-will offering which he receives on the last day. These gifts have reached large figures – forty-four thousand dollars in the Pittsburgh campaign.

There is a quality in human nature which will not associate money with religion, and while we hear nobody grumble at a city's paying thousands of dollars a night for a grand opera performance; yet an evangelist who has sweetened up an entire city, lessened the police expense, promoted the general happiness and redeemed hundreds of thousands of lives from open sin to godliness, is accused of mercenariness, because those whom he has served give him a lavish offering as he departs.

Although much criticized on the subject of money, Mr. Sunday steadfastly refuses to make answer to these strictures or to render an accounting, insisting that this is entirely a personal matter with him. Nobody who knows him doubts his personal generosity or his sense of stewardship. Intimate friends say that he tithes his income.

Three important departments of the Sunday organization are the choir, the ushers, and the personal-work secretaries. Concerning the first more will be said in a later chapter. The ushers are by no means ornamental functionaries. They are a drilled regiment, each with his station of duty and all disciplined to meet any emergency that may arise. In addition to seating the people and taking the collection, they have the difficult task of assisting the officers to keep out the overflow crowds who try to press into the building that has been filled to its legal capacity. For it is quite a normal condition in the Sunday campaigns for thousands of persons to try to crowd their way into the tabernacle after the latter is full. Sometimes it takes foot-ball tactics to keep them out.

Without the assistance of the personal-work secretaries the rush forward when the invitation is extended would mean a frantic mob. The recruits have to be formed into line and directed to the pulpit where they take Mr. Sunday's hand. Then they must be guided into the front benches and the name and address and church preference of each secured. While the invitation is being given personal workers all over the building are busy gathering converts. The magnitude of the Sunday evangelistic meetings in their results is revealed by the necessity for systematically handling the converts as vividly as by any other one factor.

The tabernacle by no means houses all of the Sunday campaign. There are noon shop meetings, there are noon meetings for business women and luncheon meetings, there are services in the schools, in the jails, in the hospitals, and there are special afternoon parlor meetings where social leaders hear the same message that is given to the men of the street. In a phrase, the entire community is combed by personal activity in order to reach everybody with the Sunday evangelistic invitation.

The personnel of the Sunday party has varied during the years. The first assistant was Fred G. Fischer, a soloist and choir leader who continued with the evangelist for eight years. At present the staff numbers about a dozen workers. Among past and present helpers have been Homer A. Rodeheaver, the chorister; Charles Butler, the soloist; Elijah J. Brown ("Ram's Horn" Brown); Fred. R. Seibert, an ex-cowboy and a graduate of the Moody School, who is the handy man of the tabernacle; Miss Frances Miller, Miss Grace Saxe, Miss Anna MacLaren, Mrs. Rae Muirhead, Rev. L. K. Peacock, B. D. Ackley, Albert G. Gill, Joseph Seipe, the builder, Mrs. and Mr. Asher and Rev. I. E. Honeywell. As the magnitude of the work increases this force is steadily augmented, so that the evangelist must not only be a prophet but a captain of industry.

The Sunday Campaign clearly reveals that as Kipling's old engineer, McAndrew, says,

"Ye'll understand, a man must think o' things."

CHAPTER VIII
"Speech – Seasoned with Salt"

I want to preach the gospel so plainly that men can come from the factories and not have to bring along a dictionary. – Billy Sunday.

Sunday is not a shepherd, but a soldier; not a husbandman of a vineyard, but a quarryman. The rôle he fills more nearly approximates that of the Baptist, or one of the Old Testament prophets, than any other Bible character. The word of the Lord that has come to him is not "Comfort ye! comfort ye!" but "Arouse ye! arouse ye!" and "Repent! repent!"

Evangelist Sunday's mission is not conventional, nor may it be judged by conventional standards. He is not a pastor; probably he would be a failure in the pastorate. Neither would any sensible person expect pastors to resemble Billy Sunday; for that, too, would be a calamity.

Taking a reasonable view of the case, what do we find? Here is a man whose clear work it is to attract the attention of the heedless to the claims of the gospel, to awaken a somnolent Church, and to call men to repentance. To do this a man must be sensational, just as John the Baptist was sensational – not to mention that Greater One who drew the multitudes by his wonderful works and by his unconventional speech.

In the time of Jesus, as now, religion had become embalmed in petrified phrases. The forms of religious speech were set. But Christ's talk was not different from every-day speech. The language of spirituality, which once represented great living verities, had become so conventionalized that it slipped easily into cant and "shop talk." It is a fact which we scarcely like to admit that myriads of persons who attend church regularly do not expect really to understand what the preacher is talking about. They admire his "zeal" or "unction," but as for understanding him as clearly and definitely as they understand a neighbor talking over the back fence – that is not to be thought of.

When God called this man whom the common people should hear gladly, he took him straight out of the walks of common life with no other vocabulary than that of ordinary "folks." We Americans use the most vivid language of any people. Our words are alive, new ones being born every hour. "Slang" we call these word pictures, and bar them from polite speech until the crowbar of custom has jimmied a way for them into the dictionary. And the most productive slang factory of our time is the realm of sports in which Sunday was trained.

So he talks religion as he talked baseball. His words smack of the street corners, the shop, the athletic field, the crowd of men. That this speech is loose, extravagant and undignified may be freely granted: but it is understandable. Any kind of a fair play that will get the runners to the home plate is good baseball; and any speech that will puncture the shell of human nature's complacency and indifference to religion is good preaching. Neither John the Baptist nor Jesus was dignified, and highly correct Pharisees despised them as vulgarians; "but the common people heard him gladly." With such examples before him on one side, and a Church waterlogged with dignity on the other, Sunday has "gone the limit" in popularized speech.

Perhaps he is not as polite as is professionally proper for a preacher. He seems to have recovered some of the prophet's lost art of denunciation. He dares call sin by its proper name. He excoriates the hypocrite. He cares not for feelings of the unfaithful preacher or of the double-living church member. As for the devil and all his lieutenants, Sunday has for them a sizzling, blistering vocabulary that helps men to loathe sin and all its advocates. His uncompromising attitude is shown by this gem, culled from one of his sermons:

"They say to me, 'Bill, you rub the fur the wrong way.' I don't; let the cats turn 'round."

Again, "It isn't a good thing to have synonyms for sin. Adultery is adultery, even though you call it affinity."

Again, "Paul said he would rather speak five words that were understood than ten thousand words in an unknown tongue. That hits me. I want people to know what I mean, and that's why I try to get down where they live. What do I care if some puff-eyed, dainty little dibbly-dibbly preacher goes tibbly-tibbling around because I use plain Anglo-Saxon words."

Two important points are to be considered in connection with Sunday's vigorous vocabulary; the first is that what he says does not sound as bad as it seems in cold type. Often he is incorrectly reported. The constant contention of his friends is that he should be heard before being criticized. The volume of testimony of all the men who have heard him – preachers, professors and purists – is that his addresses which seem shocking when reported are not shocking when heard.

On the public square in Scranton a great sign was displayed by the local committee:

BE FAIR!

DON'T JUDGE BILLY SUNDAY UNTIL YOU

HAVE HEARD HIM YOURSELF

NO REPORT, VERBAL OR PRINTED, CAN

DO HIM PERFECT JUSTICE

One Scranton business man put it this way: "Type is cold; his sermons are hot."

Sunday speaks with his eyes, with his gestures and with every muscle of his body; and all this must be taken into account in weighing his words. Assuredly his message in its totality does not shock anybody. That is why preachers sit through his arraignment of a deficient church and ministry and applaud him. They find in his severest utterances a substantial volume of undoubted truth.

The second point is that the most vigorous speech is used earliest in an evangelistic campaign. That is one way of stirring up the Church, and of attracting attention to the meetings. Sunday goads Christians to an interest. Apparently he purposely speaks to arouse resentment, if no other form of interest is awakened in his hearers. The latter part of a Sunday campaign is singularly free from his denunciations, from his invective and from his slang. There is a clear method in his procedure, which is always followed in about the same course.

Sunday would be the last man to expect everybody to approve all that he says, either in form or in substance. I don't; and I know no other thinking observer of his meetings who does. No more do I expect him to approve all that is said in this book. Nevertheless, there remains the unanswerable rejoinder to all criticism of Evangelist Sunday's utterances and message: he "delivers the goods." He does arouse communities to an interest in religion as no other preacher of our generation. He helps people "get right with God." His campaigns promote righteousness, diminish wickedness and strengthen the Church.

As samples of the pungent sort of speech with which Sunday's discourses are flavored I have selected these shakings from his salt-cellar:

Live so that when the final summons comes you will leave something more behind you than an epitaph on a tombstone or an obituary in a newspaper.

You can find anything in the average church today, from a humming bird to a turkey buzzard.

The Lord is not compelled to use theologians. He can take snakes, sticks or anything else, and use them for the advancement of his cause.

The Lord may have to pile a coffin on your back before he can get you to bend it.

Don't throw your ticket away when the train goes into a tunnel. It will come out the other side.

The safest pilot is not the fellow that wears the biggest hat, but the man who knows the channels.

If a man goes to hell he ought to be there, or he wouldn't be there.

I am preaching for the age in which I live. I am just recasting my vocabulary to suit the people of my age instead of Joshua's age.

The Church gives the people what they need; the theater gives them what they want.

Death-bed repentance is burning the candle of life in the service of the devil, and then blowing the smoke into the face of God.

Your reputation is what people say about you. Your character is what God and your wife know about you.

When your heart is breaking you don't want the dancing master or saloon-keeper. No, you want the preacher.

Don't you know that every bad man in a community strengthens the devil's mortgage?

Pilate washed his hands. If he had washed his old black heart he would have been all right.

It takes a big man to see other people succeed without raising a howl.

It's everybody's business how you live.

Bring your repentance down to a spot-cash basis.

I believe that cards and dancing are doing more to dam the spiritual life of the Church than the grog-shops – though you can't accuse me of being a friend of that stinking, dirty, rotten, hell-soaked business.

If you took no more care of yourself physically than spiritually, you'd be just as dried up physically as you are spiritually.

We place too much reliance upon preaching and upon singing, and too little on the living of those who sit in the pews.

The carpet in front of the mirrors of some of you people is worn threadbare, while at the side of your bed where you should kneel in prayer it is as good as the day you put it down.

Some persons think they have to look like a hedgehog to be pious.

Look into the preaching Jesus did and you will find it was aimed straight at the big sinners on the front seats.

If you live wrong you can't die right.

"You are weighed in the balance" – but not by Bradstreet's or Dun's – you are weighed in God's balance.

A revival gives the Church a little digitalis instead of an opiate.

It isn't the sawdust trail that brings you to Christ, it's the Christ that is in the trail, the Christ that is in your public confession of sins.

Some sermons instead of being a bugle call for service, are nothing more than showers of spiritual cocaine.

Theology bears the same relation to Christianity that botany does to flowers.

Morality isn't the light; it is only the polish on the candlestick.

Some homes need a hickory switch a good deal more than they do a piano.

Churches don't need new members half so much as they need the old bunch made over.

God's work is too often side-tracked, while social, business and domestic arrangements are thundering through on the main line.

A lot of people, from the way they live, make you think they've got a ticket to heaven on a Pullman parlor car and have ordered the porter to wake 'em up when they get there. But they'll get side-tracked almost before they've started.

I believe that a long step toward public morality will have been taken when sins are called by their right names.

The bars of the Church are so low that any old hog with two or three suits of clothes and a bank roll can crawl through.

You will not have power until there is nothing questionable in your life.

You can't measure manhood with a tape line around the biceps.

The social life is the reflex of the home life.

There are some so-called Christian homes today with books on the shelves of the library that have no more business there than a rattler crawling about on the floor, or poison within the child's reach.

Home is the place we love best and grumble the most.

I don't believe there are devils enough in hell to pull a boy out of the arms of a godly mother.

To train a boy in the way he should go you must go that way yourself.

The man who lives for himself alone will be the sole mourner at his own funeral.

Don't try to cover up the cussedness of your life, but get fixed up.

Wrong company soon makes everything else wrong. An angel would never be able to get back to heaven again if he came down here for a week and put in his time going with company that some church members would consider good.

The devil often grinds the axe with which God hews.

I wish the Church were as afraid of imperfection as it is of perfection.

Whisky is all right in its place – but its place is in hell.

A pup barks more than an old dog.

Character needs no epitaph. You can bury the man, but character will beat the hearse back from the graveyard and it will travel up and down the streets while you are under the sod. It will bless or blight long after your name is forgotten.

Some people pray like a jack-rabbit eating cabbage.

If you put a polecat in the parlor you know which will change first – the polecat or the parlor?

A church is not dropped down on a street corner to decorate the corner and be the property of a certain denomination.

Many preachers are like a physician – strong on diagnosis, but weak on therapeutics.

Your religion is in your will, not in your handkerchief.

It won't save your soul if your wife is a Christian. You have got to be something more than a brother-in-law to the Church.

If every black cloud had a cyclone in it, the world would have been blown into toothpicks long ago.

No man has any business to be in a bad business.

When you quit living like the devil I will quit preaching that way.

You can't raise the standard of women's morals by raising their pay envelope. It lies deeper than that.

The seventh commandment is not: "Thou shalt not commit affinity."

A saloon-keeper and a good mother don't pull on the same rope.

The presumptive husband should be able to show more than the price of a marriage license.

Put the kicking straps on the old Adam, feed the angel in you, and starve the devil.

When a baby is born, what do you do with it? Put it in a refrigerator? That's a good place for a dead chicken, and cold meat, but a poor place for babies. Then don't put these new converts, 'babes in Christ,' into refrigerator churches.

Nobody can read the Bible thoughtfully, and not be impressed with the way it upholds the manhood of man. More chapters in the Bible are devoted to portraying the manhood of Caleb than to the creation of the world.

Home is on a level with the women; the town is on a level with the homes.

You will find lots of things in Shakespeare which are not fit for reading in a mixed audience and call that literature. When you hear some truths here in the tabernacle you will call it vulgar. It makes all the difference in the world whether Bill Shakespeare or Bill Sunday said it.

The more oyster soup it takes to run a church, the faster it runs to the devil.

The reason you don't like the Bible, you old sinner, is because it knows all about you.

Bob Ingersoll wasn't the first to find out that Moses made mistakes. God knew about it long before Ingersoll was born.

All that God has ever done to save this old world, has been done through men and women of flesh and blood like ourselves.

Nearly everybody is stuck up about something. Some people are even proud that they aren't proud.

The average young man is more careful of his company than the average girl.

Going to church doesn't make a man a Christian, any more than going to a garage makes him an automobile.

If we people were able to have panes of glass over our hearts, some of us would want stained glass, wouldn't we?

To see some people, you would think that the essential orthodox Christianity is to have a face so long they could eat oatmeal out of the end of a gas pipe.

God likes a little humor, as is evidenced by the fact that he made the monkey, the parrot – and some of you people.

Wouldn't this city be a great place to live in if some people would die, get converted, or move away?

The normal way to get rid of drunkards is to quit raising drunkards – to put the business that makes drunkards out of business.

You can't shine for God on Sunday, and then be a London fog on Monday.

I don't believe that God wants any man to be a hermit. Jesus Christ did not wear a hair shirt and sleep upon a bed of spikes. He went among the people and preached the Gospel.

If you only believe things that you can understand you must be an awful ignoramus.

There is more power in a mother's hand than in a king's scepter.

I have no doubt that there are men looking into my face tonight who will have "1914" carved on their tombstones.

If God had no more interest in this world than some of you church members have in Johnstown, this city would have been in hell long ago.

I hate to see a man roll up to church in a limousine and then drop a quarter in the collection plate.

Give your face to God and he will put his shine on it.

No fountain under the sun can hold enough to satisfy an immortal spirit.

Jesus Christ came among the common people. Abraham Lincoln said that God must have loved the common people: he made so many of them.

Yank some of the groans out of your prayers, and shove in some shouts.

The Bible says forgive your debtors; the world says "sue them for their dough."

The race will appear as far above us as we are above the harem when godly girls marry godly men.

It is impossible for a saloon-keeper to enjoy a good red-hot prayer-meeting.

I'm no spiritual masseur or osteopath. I'm a surgeon, and I cut deep.

A prudent man won't swallow a potato bug, and then take Paris green to kill it.

If you want milk and honey on your bread, you'll have to go into the land where there are giants.

There is nothing in the world of art like the songs mother used to sing.

God pays a good mother. Mothers, get your names on God's pay-roll.

The man who can drive a hog and keep his religion will stand without hitching.

The right preaching of the Gospel will never hurt anything good.

If you would have your children turn out well, don't turn your home into a lunch counter and lodging house.

Man was a fool in the Garden of Eden, and he has taken a good many new degrees since.

The backslider likes the preaching that wouldn't hit the side of a house, while the real disciple is delighted when the truth brings him to his knees.

There would be more power in the prayers of some folks if they would put more white money in the collection basket.

What have you given the world it never possessed before you came?

Temptation is the devil looking through the keyhole. Yielding is opening the door and inviting him in.

CHAPTER IX
Battling with "Booze"

The man who votes for the saloon is pulling on the same rope with the devil, whether he knows it or not. – Billy Sunday.

There is a tremendous military advantage in having a definite enemy. The sermons that are aimed at nothing generally hit it. Billy Sunday is happiest and most successful when attacking the liquor evil. Down among the masses of men he learned for himself the awful malignity of strong drink, which he deems the greatest evil of our day.

So he fights it. Everybody will admit – the saloon-keeper first of all – that Billy Sunday is the most effective foe of the liquor business in America today. Small wonder the brewers spend large sums of money in circulating attacks upon him, and in going before him to every town where he conducts meetings, spreading slanders of many sorts.

There is a ghastly humor in the success the brewers have in enlisting the preachers to make common cause with them in discrediting this evangelist. Shrewd men have come quite generally to the conclusion that they will not give aid and comfort to the enemies of righteousness whose interests are best served by criticism of Billy Sunday. All incidental questions aside, Sunday does the Lord's work and is on the Lord's side. It is a pitiable spectacle to see the Lord's servants attacking him; though it is quite understandable why the liquor interest should spend large sums of money in antagonizing Sunday. It would be worth a million dollars to them any day if he could be put out of action.

Wherever Sunday goes a great temperance awakening follows. In eleven of fifteen Illinois towns where he campaigned "dry" victories were won at the next election. Fifteen hundred saloons were put out of business in a single day in Illinois, largely as the result of his work. With characteristic indifference to figures and tabulated results, Sunday has kept no record of the communities which have gone "dry" following his meetings. That consequence is common. His recent presence in Pennsylvania is the surest token that the Keystone State will not much longer be the boasted Gibraltar of the liquor interests. Even up in Pennsylvania's coal regions, with their large foreign population, many communities are going "dry," while individual saloons are being starved out. Within about a year of Sunday's visit there, the number of saloons was reduced by more than two hundred.

So intense is Sunday's zest for temperance that he will go anywhere possible to deliver a blow against the saloon. He has toured Illinois and West Virginia in special trains, campaigning for temperance. During the Sunday campaign in Johnstown ten thousand men in a meeting organized themselves into a Billy Sunday Anti-Saloon League. In Iowa literally scores of towns and counties are reported as having gone dry as a direct result of the Sunday meetings. Muscatine, Ottumwa, Marshalltown, Linwood and Centerville are communities in point. Thirteen out of fifteen towns in Illinois visited by Sunday voted out the saloon. West Virginia's temperance leaders utilized Sunday in a whirlwind campaign through the state. He spoke in ten towns in five days, traveling from point to point in a special car. It is now history that West Virginia went dry by ninety thousand majority. His latest work in the West has been timed to precede elections where the temperance question was an issue. Next to his passion for the conversion of men and women is this consuming antagonism to rum.

More important than his own valiant blows against the saloon is the fact that Sunday makes enemies for the liquor business. Practically all of his converts and friends become enthusiastic temperance workers. In western Pennsylvania he converted practical machine politicians to the old time Gospel and to the temperance cause.

Every campaign is full of incidents like that of the blacksmith, a part of whose business came from a large brewery. When this man became a Sunday convert and a temperance "fanatic," as they termed him, the brewers' business was withdrawn. But the loyalty which Sunday infuses into his followers, rallied to the man's help, and such a volume of Christian business was turned his way that his conversion and the loss of the brewery trade turned out to his profit.

In the Outlook of August 8, 1914, Lewis Edwin Theiss introduces a powerful article, "Industry versus Alcohol," with this Billy Sunday story:

"We were discussing Billy Sunday and the economic effect of his work.

"'The vice-president of the C – Iron Works told me,' said a manufacturer of railway cars, 'that his company could have afforded to pay its employees a quarter of a million dollars more than their wages during the period that Billy Sunday was working among them.'

'The corporation concerned is one of the great steel companies of the country. It employs thousands of men.

"'Why was that?' I asked.

"'Because of the increased efficiency of the men. They were steadier. Accidents decreased remarkably. They produced enough extra steel to make their work worth the quarter million additional.'

"'It is interesting to find that religion has such an effect on every-day life,' I observed.

"'Religion as such had little to do with it,' replied the car-maker, 'except that it started it. The thing that made those men efficient was cutting out the drink. Billy Sunday got them all on the water wagon. They became sober and stayed sober. They could run their machines with steady hands and true eyes. The men themselves realize what a difference it makes. They are strong for prohibition. If the people of Pittsburgh and its vicinity could vote on the temperance question today, the saloons would be wiped out there.'

"'The manufacturers are strong for prohibition, too. They never gave much thought to the matter before. But this demonstration of Billy Sunday's has made us all strong for prohibition. We know now that most of our accidents are due to whisky. For years we have been trying to find a way to secure a high degree of efficiency among our men. We never succeeded. Along comes this preacher and accomplishes more in a few weeks than we have ever been able to do.

"'We know now that until booze is banished we can never have really efficient workmen. We're fools if we don't profit by what he has shown us. Take it from me, booze has got to go. We are not much interested in the moral side of the matter as such. It is purely a matter of dollars and cents. They say corporations have no souls. From this time forth corporations are going to show mighty little soul toward the man who drinks.'"

A great parade of men marks the close of a Sunday campaign. In Scranton the line of march was broken into by a brewer's wagon. The driver was not content with trying to break the line of parade, but he also hurled offensive epithets at Sunday and his converts. Perhaps passive endurance was the virtue called for on this occasion; but it was certainly not the virtue practiced. For those husky mill workers stepped out of line for a moment, bodily overturned the brewer's wagon, and sent the beer kegs rolling in the street, all to the tune of the Sunday war song, "De Brewer's Big Horses Can't Run Over Me."

This song, written by H. S. Taylor, is the most popular one in the Sunday campaign. It is by no means a hymn of worship, but rather a battle-cry. When thousands of men lift their voices in this militant refrain, with whistles blowing and bells ringing in the chorus, the effect is fairly thrilling. Words and music are beneath the consideration of the scholarly musician; but they strike the common mind of the American who wants a battle hymn.

DE BREWER'S BIG HOSSES.A

Oh, de Brewer's big hosses, comin' down de road,
Totin' all around ole Lucifer's load;
Dey step so high, an' dey step so free,
But dem big hosses can't run over me.

Chorus

Oh, no! boys, oh, no!
De turnpike's free wherebber I go,
I'm a temperance ingine, don't you see,
And de Brewer's big hosses can't run over me.

Oh, de licker men's actin' like dey own dis place,
Livin' on de sweat ob de po' man's face,
Dey's fat and sassy as dey can be,
But dem big hosses can't run over me. – Cho.

Oh, I'll harness dem hosses to de temp'rance cart,
Hit 'em wid a gad to gib 'em a start,
I'll teach 'em how for to haw and gee,
For dem big hosses can't run over me. – Cho.

A Reproduced by permission. Copyright, 1887, by Fillmore Bros. Homer A. Rodeheaver owner. International copyright secured.

Sunday is the Peter the Hermit of the temperance crusade. He inflames men's passions for this righteous war. Most critics call his sermon on "booze" his greatest achievement. He treats the theme from all angles – economic, social, human, and religious. When he puts a row of boys up on the platform and offers them as one day's contribution to the saloon's grist of manhood which must be maintained, the result is electric; all the militant manhood of the men before him is urged to action.

THE FAMOUS "BOOZE" SERMON

Here we have one of the strangest scenes in all the Gospels. Two men, possessed of devils, confront Jesus, and while the devils are crying out for Jesus to leave them, he commands the devils to come out, and the devils obey the command of Jesus. The devils ask permission to enter into a herd of swine feeding on the hillside. This is the only record we have of Jesus ever granting the petition of devils, and he did it for the salvation of men.

Then the fellows that kept the hogs went back to town and told the peanut-brained, weasel-eyed, hog-jowled, beetle-browed, bull-necked lobsters that owned the hogs, that "a long-haired fanatic from Nazareth, named Jesus, has driven the devils out of some men and the devils have gone into the hogs, and the hogs into the sea, and the sea into the hogs, and the whole bunch is dead."

And then the fat, fussy old fellows came out to see Jesus and said that he was hurting their business. A fellow says to me, "I don't think Jesus Christ did a nice thing."

You don't know what you are talking about.

Down in Nashville, Tennessee, I saw four wagons going down the street, and they were loaded with stills, and kettles, and pipes.

"What's this?" I said.

"United States revenue officers, and they have been in the moonshine district and confiscated the illicit stills, and they are taking them down to the government scrap heap."

Jesus Christ was God's revenue officer. Now the Jews were forbidden to eat pork, but Jesus Christ came and found that crowd buying and selling and dealing in pork, and confiscated the whole business, and he kept within the limits of the law when he did it. Then the fellows ran back to those who owned the hogs to tell what had befallen them and those hog-owners said to Jesus: "Take your helpers and hike. You are hurting our business." And they looked into the sea and the hogs were bottom side up, but Jesus said, "What is the matter?"

And they answered, "Leave our hogs and go." A fellow says it is rather a strange request for the devils to make, to ask permission to enter into hogs. I don't know – if I was a devil I would rather live in a good, decent hog than in lots of men. If you will drive the hog out you won't have to carry slop to him, so I will try to help you get rid of the hog.

And they told Jesus to leave the country. They said: "You are hurting our business."

Interest in Manhood

"Have you no interest in manhood?"

"We have no interest in that; just take your disciples and leave, for you are hurting our business."

That is the attitude of the liquor traffic toward the Church, and State, and Government, and the preacher that has the backbone to fight the most damnable, corrupt institution that ever wriggled out of hell and fastened itself on the public.

I am a temperance Republican down to my toes. Who is the man that fights the whisky business in the South? It is the Democrats! They have driven the business from Kansas, they have driven it from Georgia, and Maine and Mississippi and North Carolina and North Dakota and Oklahoma and Tennessee and West Virginia. And they have driven it out of 1,756 counties. And it is the rock-ribbed Democratic South that is fighting the saloon. They started this fight that is sweeping like fire over the United States. You might as well try and dam Niagara Falls with toothpicks as to stop the reform wave sweeping our land. The Democratic party of Florida has put a temperance plank in its platform and the Republican party of every state would nail that plank in their platform if they thought it would carry the election. It is simply a matter of decency and manhood, irrespective of politics. It is prosperity against poverty, sobriety against drunkenness, honesty against thieving, heaven against hell. Don't you want to see men sober? Brutal, staggering men transformed into respectable citizens? "No," said a saloon-keeper, "to hell with men. We are interested in our business, we have no interest in humanity."

After all is said that can be said upon the liquor traffic, its influence is degrading upon the individual, the family, politics and business, and upon everything that you touch in this old world. For the time has long gone by when there is any ground for arguments as to its ill effects. All are agreed on that point. There is just one prime reason why the saloon has not been knocked into hell, and that is the false statement that "the saloons are needed to help lighten the taxes." The saloon business has never paid, and it has cost fifty times more than the revenue derived from it.

Does the Saloon Help Business?

I challenge you to show me where the saloon has ever helped business, education, church, morals or anything we hold dear.

The wholesale and retail trade in Iowa pays every year at least $500,000 in licenses. Then if there were no draw-back it ought to reduce the taxation twenty-five cents per capita. If the saloon is necessary to pay the taxes, and if they pay $500,000 in taxes, it ought to reduce them twenty-five cents a head. But no, the whisky business has increased taxes $1,000,000 instead of reducing them, and I defy any whisky man on God's dirt to show me one town that has the saloon where the taxes are lower than where they do not have the saloon. I defy you to show me an instance.

Listen! Seventy-five per cent of our idiots come from intemperate parents; eighty per cent of the paupers, eighty-two per cent of the crime is committed by men under the influence of liquor; ninety per cent of the adult criminals are whisky-made. The Chicago Tribune kept track for ten years and found that 53,556 murders were committed by men under the influence of liquor.

Archbishop Ireland, the famous Roman Catholic, of St. Paul, said of social crime today, that "seventy-five per cent is caused by drink, and eighty per cent of the poverty."

I go to a family and it is broken up, and I say, "What caused this?" Drink! I step up to a young man on the scaffold and say, "What brought you here?" Drink! Whence all the misery and sorrow and corruption? Invariably it is drink.

Five Points, in New York, was a spot as near like hell as any spot on earth. There are five streets that run to this point, and right in the middle was an old brewery and the streets on either side were lined with grog shops. The newspapers turned a searchlight on the district, and the first thing they had to do was to buy the old brewery and turn it into a mission.

The Parent of Crimes

The saloon is the sum of all villanies. It is worse than war or pestilence. It is the crime of crimes. It is the parent of crimes and the mother of sins. It is the appalling source of misery and crime in the land. And to license such an incarnate fiend of hell is the dirtiest, low-down, damnable business on top of this old earth. There is nothing to be compared to it.

The legislature of Illinois appropriated $6,000,000 in 1908 to take care of the insane people in the state, and the whisky business produces seventy-five per cent of the insane. That is what you go down in your pockets for to help support. Do away with the saloons and you will close these institutions. The saloons make them necessary, and they make the poverty and fill the jails and the penitentiaries. Who has to pay the bills? The landlord who doesn't get the rent because the money goes for whisky; the butcher and the grocer and the charitable person who takes pity on the children of drunkards, and the taxpayer who supports the insane asylums and other institutions, that the whisky business keeps full of human wrecks.

Do away with the cursed business and you will not have to put up to support them. Who gets the money? The saloon-keepers and the brewers, and the distillers, while the whisky fills the land with misery, and poverty, and wretchedness, and disease, and death, and damnation, and it is being authorized by the will of the sovereign people.

You say that "people will drink anyway." Not by my vote. You say, "Men will murder their wives anyway." Not by my vote. "They will steal anyway." Not by my vote. You are the sovereign people, and what are you going to do about it?

Let me assemble before your minds the bodies of the drunken dead, who crawl away "into the jaws of death, into the mouth of hell," and then out of the valley of the shadow of the drink let me call the appertaining motherhood, and wifehood, and childhood, and let their tears rain down upon their purple faces. Do you think that would stop the curse of the liquor traffic? No! No!

In these days when the question of saloon or no saloon is at the fore in almost every community, one hears a good deal about what is called "personal liberty." These are fine, large, mouth-filling words, and they certainly do sound first rate; but when you get right down and analyze them in the light of common old horse-sense, you will discover that in their application to the present controversy they mean just about this: "Personal liberty" is for the man who, if he has the inclination and the price, can stand up at a bar and fill his hide so full of red liquor that he is transformed for the time being into an irresponsible, dangerous, evil-smelling brute. But "personal liberty" is not for his patient, long-suffering wife, who has to endure with what fortitude she may his blows and curses; nor is it for his children, who, if they escape his insane rage, are yet robbed of every known joy and privilege of childhood, and too often grow up neglected, uncared for and vicious as the result of their surroundings and the example before them. "Personal liberty" is not for the sober, industrious citizen who from the proceeds of honest toil and orderly living, has to pay, willingly or not, the tax bills which pile up as a direct result of drunkenness, disorder and poverty, the items of which are written in the records of every police court and poor-house in the land; nor is "personal liberty" for the good woman who goes abroad in the town only at the risk of being shot down by some drink-crazed creature. This rant about "personal liberty" as an argument has no leg to stand upon.

The Economic Side

Now, in 1913 the corn crop was 2,373,000,000 bushels, and it was valued at $1,660,000,000. Secretary Wilson says that the breweries use less than two per cent; I will say that they use two per cent. That would make 47,000,000 bushels, and at seventy cents a bushel that would be about $33,000,000. How many people are there in the United States? Ninety millions. Very well, then, that is thirty-six cents per capita. Then we sold out to the whisky business for thirty-six cents apiece – the price of a dozen eggs or a pound of butter. We are the cheapest gang this side of hell if we will do that kind of business.

Now listen! Last year the income of the United States government, and the cities and towns and counties, from the whisky business was $350,000,000. That is putting it liberally. You say that's a lot of money. Well, last year the workingmen spent $2,000,000,000 for drink, and it cost $1,200,000,000 to care for the judicial machinery. In other words, the whisky business cost us last year $3,400,000,000. I will subtract from that the dirty $350,000,000 which we got, and it leaves $3,050,000,000 in favor of knocking the whisky business out on purely a money basis. And listen! We spend $6,000,000,000 a year for our paupers and criminals, insane, orphans, feeble-minded, etc., and eighty-two per cent of our criminals are whisky-made, and seventy-five per cent of the paupers are whisky-made. The average factory hand earns $450 a year, and it costs us $1,200 a year to support each of our whisky criminals. There are 326,000 enrolled criminals in the United States and 80,000 in jails and penitentiaries. Three-fourths were sent there because of drink, and then they have the audacity to say the saloon is needed for money revenue. Never was there a baser lie.

"But," says the whisky fellow, "we would lose trade; the farmer would not come to town to trade." You lie. I am a farmer. I was born and raised on a farm and I have the malodors of the barnyard on me today. Yes, sir. And when you say that you insult the best class of men on God's dirt. Say, when you put up the howl that if you don't have the saloons the farmer won't trade – say, Mr. Whisky Man, why do you dump money into politics and back the legislatures into the corner and fight to the last ditch to prevent the enactment of county local option? You know if the farmers were given a chance they would knock the whisky business into hell the first throw out of the box. You are afraid. You have cold feet on the proposition. You are afraid to give the farmer a chance. They are scared to death of you farmers.

I heard my friend ex-Governor Hanly, of Indiana, use the following illustrations:

"Oh, but," they say, "Governor, there is another danger to the local option, because it means a loss of market to the farmer. We are consumers of large quantities of grain in the manufacture of our products. If you drive us out of business you strike down that market and it will create a money panic in this country, such as you have never seen, if you do that." I might answer it by saying that less than two per cent of the grain produced in this country is used for that purpose, but I pass that by. I want to debate the merit of the statement itself, and I think I can demonstrate in ten minutes to any thoughtful man, to any farmer, that the brewer who furnishes him a market for a bushel of corn is not his benefactor, or the benefactor of any man, from an economic standpoint. Let us see. A farmer brings to the brewer a bushel of corn. He finds a market for it. He gets fifty cents and goes his way, with the statement of the brewer ringing in his ears, that the brewer is the benefactor. But you haven't got all the factors in the problem, Mr. Brewer, and you cannot get a correct solution of a problem without all the factors in the problem. You take the farmer's bushel of corn, brewer or distiller, and you brew and distill from it four and one-half gallons of spirits. I don't know how much he dilutes them before he puts them on the market. Only the brewer, the distiller and God know. The man who drinks it doesn't, but if he doesn't dilute it at all, he puts on the market four and a half gallons of intoxicating liquor, thirty-six pints. I am not going to trace the thirty-six pints. It will take too long. But I want to trace three of them and I will give you no imaginary stories plucked from the brain of an excited orator. I will take instances from the judicial pages of the Supreme Court and the Circuit Court judges' reports in Indiana and in Illinois to make my case.

Tragedies Born of Drink

Several years ago in the city of Chicago a young man of good parents, good character, one Sunday crossed the street and entered a saloon, open against the law. He found there boon companions. There were laughter, song and jest and much drinking. After awhile, drunk, insanely drunk, his money gone, he was kicked into the street. He found his way across to his mother's home. He importuned her for money to buy more drink. She refused him. He seized from the sideboard a revolver and ran out into the street and with the expressed determination of entering the saloon and getting more drink, money or no money. His fond mother followed him into the street. She put her hand upon him in a loving restraint. He struck it from him in anger, and then his sister came and added her entreaty in vain. And then a neighbor, whom he knew, trusted and respected, came and put his hand on him in gentleness and friendly kindness, but in an insanity of drunken rage he raised the revolver and shot his friend dead in his blood upon the street. There was a trial; he was found guilty of murder. He was sentenced to life imprisonment, and when the little mother heard the verdict – a frail little bit of a woman – she threw up her hands and fell in a swoon. In three hours she was dead.

In the streets of Freeport, Illinois, a young man of good family became involved in a controversy with a lewd woman of the town. He went in a drunken frenzy to his father's home, armed himself with a deadly weapon and set out for the city in search of the woman with whom he had quarreled. The first person he met upon the public square in the city, in the daylight, in a place where she had a right to be, was one of the most refined and cultured women of Freeport. She carried in her arms her babe – motherhood and babyhood, upon the streets of Freeport in the day time, where they had a right to be – but this young man in his drunken insanity mistook her for the woman he sought and shot her dead upon the streets with her babe in her arms. He was tried and Judge Ferand, in sentencing him to life imprisonment said: "You are the seventh man in two years to be sentenced for murder while intoxicated."

In the city of Anderson, you remember the tragedy in the Blake home. A young man came home intoxicated, demanding money of his mother. She refused it. He seized from the wood box a hatchet and killed his mother and then robbed her. You remember he fled. The officer of the law pursued him and brought him back. An indictment was read to him charging him with the murder of the mother who had given him his birth, of her who had gone down into the valley of the shadow of death to give him life, of her who had looked down into his blue eyes and thanked God for his life. And he said, "I am guilty; I did it all." And Judge McClure sentenced him to life imprisonment.

Now I have followed probably three of the thirty-six pints of the farmer's product of a bushel of corn and the three of them have struck down seven lives, the three boys who committed the murders, the three persons who were killed and the little mother who died of a broken heart. And now, I want to know, my farmer friend, if this has been a good commercial transaction for you? You sold a bushel of corn; you found a market; you got fifty cents; but a fraction of this product struck down seven lives, all of whom would have been consumers of your products for their life expectancy. And do you mean to say that is a good economic transaction to you? That disposes of the market question until it is answered; let no man argue further.

More Economics

And say, my friends, New York City's annual drink bill is $365,000,000 a year, $1,000,000 a day. Listen a minute. That is four times the annual output of gold, and six times the value of all the silver mined in the United States. And in New York there is one saloon for every thirty families. The money spent in New York by the working people for drink in ten years would buy every working man in New York a beautiful home, allowing $3,500 for house and lot. It would take fifty persons one year to count the money in $1 bills, and they would cover 10,000 acres of ground. That is what the people in New York dump into the whisky hole in one year. And then you wonder why there is poverty and crime, and that the country is not more prosperous.

The whisky gang is circulating a circular about Kansas City, Kansas. I defy you to prove a statement in it. Kansas City is a town of 100,000 population, and temperance went into effect July 1, 1905. Then they had 250 saloons, 200 gambling hells and 60 houses of ill fame. The population was largely foreign, and inquiries have come from Germany, Sweden and Norway, asking the influence of the enforcement of the prohibitory law.

At the end of one year the president of one of the largest banks in that city, a man who protested against the enforcement of the prohibitory law on the ground that it would hurt business, found that his bank deposits had increased $1,700,000, and seventy-two per cent of the deposits were from men who had never saved a cent before, and forty-two per cent came from men who never had a dollar in the bank, but because the saloons were driven out they had a chance to save, and the people who objected on the grounds that it would injure business found an increase of 209 per cent in building operations; and, furthermore, there were three times as many more people seeking investment, and court expenses decreased $25,000 in one year.

Who pays to feed and keep the gang you have in jail? Why, you go down in your sock and pay for what the saloon has dumped in there. They don't do it. Mr. Whisky Man, why don't you go down and take a picture of wrecked and blighted homes, and of insane asylums, with gibbering idiots. Why don't you take a picture of that?

At Kansas City, Kansas, before the saloons were closed, they were getting ready to build an addition to the jail. Now the doors swing idly on the hinges and there is nobody to lock in the jails. And the commissioner of the Poor Farm says there is a wonderful falling off of old men and women coming to the Poor House, because their sons and daughters are saving their money and have quit spending it for drink. And they had to employ eighteen new school teachers for 600 boys and girls, between the ages of twelve and eighteen, that had never gone to school before because they had to help a drunken father support the family. And they have just set aside $200,000 to build a new school house, and the bonded indebtedness was reduced $245,000 in one year without the saloon revenue. And don't you know another thing: In 1906, when they had the saloon, the population, according to the directory, was 89,655. According to the census of 1907 the population was 100,835, or an increase of twelve per cent in one year, without the grog-shop. In two years the bank deposits increased $3,930,000.

You say, drive out the saloon and you kill business – Ha! ha! "Blessed are the dead that die in the Lord."

I tell you, gentlemen, the American home is the dearest heritage of the people, for the people, and by the people, and when a man can go from home in the morning with the kisses of wife and children on his lips, and come back at night with an empty dinner bucket to a happy home, that man is a better man, whether white or black. Whatever takes away the comforts of home – whatever degrades that man or woman – whatever invades the sanctity of the home, is the deadliest foe to the home, to church, to state and school, and the saloon is the deadliest foe to the home, the church and the state, on top of God Almighty's dirt. And if all the combined forces of hell should assemble in conclave, and with them all the men on earth that hate and despise God, and purity, and virtue – if all the scum of the earth could mingle with the denizens of hell to try to think of the deadliest institution to home, to church and state, I tell you, sir, the combined hellish intelligence could not conceive of or bring an institution that could touch the hem of the garment of the open licensed saloon to damn the home and manhood, and womanhood, and business and every other good thing on God's earth.

In the Island of Jamaica the rats increased so that they destroyed the crops, and they introduced a mongoose, which is a species of the coon. They have three breeding seasons a year and there are twelve to fifteen in each brood, and they are deadly enemies of the rats. The result was that the rats disappeared and there was nothing more for the mongoose to feed upon, so they attacked the snakes, and the frogs, and the lizards that fed upon the insects, with the result that the insects increased and they stripped the gardens, eating up the onions and the lettuce and then the mongoose attacked the sheep and the cats, and the puppies, and the calves and the geese. Now Jamaica is spending hundreds of thousands of dollars to get rid of the mongoose.

The American Mongoose

The American mongoose is the open licensed saloon. It eats the carpets off the floor and the clothes from off your back, your money out of the bank, and it eats up character, and it goes on until at last it leaves a stranded wreck in the home, a skeleton of what was once brightness and happiness.

There were some men playing cards on a railroad train, and one fellow pulled out a whisky flask and passed it about, and when it came to the drummer he said, "No." "What," they said, "have you got on the water wagon?" and they all laughed at him. He said, "You can laugh if you want to, but I was born with an appetite for drink, and for years I have taken from five to ten glasses per day, but I was at home in Chicago not long ago and I have a friend who has a pawn shop there. I was in there when in came a young fellow with ashen cheeks and a wild look on his face. He came up trembling, threw down a little package and said, 'Give me ten cents.' And what do you think was in that package? It was a pair of baby shoes.

"My friend said, 'No, I cannot take them.'

"'But,' he said, 'give me a dime. I must have a drink.'

"'No, take them back home, your baby will need them.'

"And the poor fellow said, 'My baby is dead, and I want a drink.'"

Boys, I don't blame you for the lump that comes up in your throat. There is no law, divine or human, that the saloon respects. Lincoln said, "If slavery is not wrong, nothing is wrong." I say, if the saloon, with its train of diseases, crime and misery, is not wrong, then nothing on earth is wrong. If the fight is to be won we need men – men that will fight – the Church, Catholic and Protestant, must fight it or run away, and thank God she will not run away, but fight to the last ditch.

Who works the hardest for his money, the saloon man or you?

Who has the most money Sunday morning, the saloon man or you?

The saloon comes as near being a rat hole for a wage-earner to dump his wages in as anything you can find. The only interest it pays is red eyes and foul breath, and the loss of health. You can go in with money and you come out with empty pockets. You go in with character and you come out ruined. You go in with a good position and you lose it. You lose your position in the bank, or in the cab of the locomotive. And it pays nothing back but disease and damnation and gives an extra dividend in delirium tremens and a free pass to hell. And then it will let your wife be buried in the potter's field, and your children go to the asylum, and yet you walk out and say the saloon is a good institution, when it is the dirtiest thing on earth. It hasn't one leg to stand on and has nothing to commend it to a decent man, not one thing.

"But," you say, "we will regulate it by high license." Regulate what by high license? You might as well try and regulate a powder mill in hell. Do you want to pay taxes in boys, or dirty money? A man that will sell out to that dirty business I have no use for. See how absurd their arguments are. If you drink Bourbon in a saloon that pays $1,000 a year license, will it eat your stomach less than if you drink it in a saloon that pays $500 license? Is it going to have any different effect on you, whether the gang pays $500 or $1,000 license? No. It will make no difference whether you drink it over a mahogany counter or a pine counter – it will have the same effect on you; it will damn you. So there is no use talking about it.

In some insane asylums, do you know what they do? When they want to test some patient to see whether he has recovered his reason, they have a room with a faucet in it, and a cement floor, and they give the patient a mop and tell him to mop up the floor. And if he has sense enough to turn off the faucet and mop up the floor they will parole him, but should he let the faucet run, they know that he is crazy.

Well, that is what you are trying to do. You are trying to mop it up with taxes and insane asylums and jails and Keeley cures, and reformatories. The only thing to do is to shut off the source of supply.

A man was delivering a temperance address at a fair grounds and a fellow came up to him and said: "Are you the fellow that gave a talk on temperance?"

"Yes."

"Well, I think that the managers did a dirty piece of business to let you give a lecture on temperance. You have hurt my business and my business is a legal one."

"You are right there," said the lecturer, "they did do a mean trick; I would complain to the officers." And he took up a premium list and said: "By the way, I see there is a premium of so much offered for the best horse and cow and butter. What business are you in?"

"I'm in the liquor business."

"Well, I don't see that they offer any premium for your business. You ought to go down and compel them to offer a premium for your business and they ought to offer on the list $25 for the best wrecked home, $15 for the best bloated bum that you can show, and $10 for the finest specimen of broken-hearted wife, and they ought to give $25 for the finest specimens of thieves and gamblers you can trot out. You can bring out the finest looking criminals. If you have something that is good trot it out. You ought to come in competition with the farmer, with his stock, and the fancy work, and the canned fruit."

The Saloon a Coward

As Dr. Howard said: "I tell you that the saloon is a coward. It hides itself behind stained-glass doors and opaque windows, and sneaks its customers in at a blind door, and it keeps a sentinel to guard the door from the officers of the law, and it marks its wares with false bills-of-lading, and offers to ship green goods to you and marks them with the name of wholesome articles of food so people won't know what is being sent to you. And so vile did that business get that the legislature of Indiana passed a law forbidding a saloon to ship goods without being properly labeled. And the United States Congress passed a law forbidding them to send whisky through the mails.

I tell you it strikes in the night. It fights under cover of darkness and assassinates the characters that it cannot damn, and it lies about you. It attacks defenseless womanhood and childhood. The saloon is a coward. It is a thief; it is not an ordinary court offender that steals your money, but it robs you of manhood and leaves you in rags and takes away your friends, and it robs your family. It impoverishes your children and it brings insanity and suicide. It will take the shirt off your back and it will steal the coffin from a dead child and yank the last crust of bread out of the hand of the starving child; it will take the last bucket of coal out of your cellar, and the last cent out of your pocket, and will send you home bleary-eyed and staggering to your wife and children. It will steal the milk from the breast of the mother and leave her with nothing with which to feed her infant. It will take the virtue from your daughter. It is the dirtiest, most low-down, damnable business that ever crawled out of the pit of hell. It is a sneak, and a thief and a coward.

It is an infidel. It has no faith in God; has no religion. It would close every church in the land. It would hang its beer signs on the abandoned altars. It would close every public school. It respects the thief and it esteems the blasphemer; it fills the prisons and the penitentiaries. It despises heaven, hates love, scorns virtue. It tempts the passions. Its music is the song of a siren. Its sermons are a collection of lewd, vile stories. It wraps a mantle about the hope of this world and that to come. Its tables are full of the vilest literature. It is the moral clearing house for rot, and damnation, and poverty, and insanity, and it wrecks homes and blights lives today.

God's Worst Enemy

The saloon is a liar. It promises good cheer and sends sorrow. It promises health and causes disease. It promises prosperity and sends adversity. It promises happiness and sends misery. Yes, it sends the husband home with a lie on his lips to his wife; and the boy home with a lie on his lips to his mother; and it causes the employee to lie to his employer. It degrades. It is God's worst enemy and the devil's best friend. It spares neither youth nor old age. It is waiting with a dirty blanket for the baby to crawl into the world. It lies in wait for the unborn.

It cocks the highwayman's pistol. It puts the rope in the hands of the mob. It is the anarchist of the world and its dirty red flag is dyed with the blood of women and children. It sent the bullet through the body of Lincoln; it nerved the arm that sent the bullets through Garfield and William McKinley. Yes, it is a murderer. Every plot that was ever hatched against the government and law, was born and bred, and crawled out of the grog-shop to damn this country.

I tell you that the curse of God Almighty is on the saloon. Legislatures are legislating against it. Decent society is barring it out. The fraternal brotherhoods are knocking it out. The Masons and Odd Fellows, and the Knights of Pythias and the A. O. U. W. are closing their doors to the whisky sellers. They don't want you wriggling your carcass in their lodges. Yes, sir, I tell you, the curse of God is on it. It is on the down grade. It is headed for hell, and, by the grace of God, I am going to give it a push, with a whoop, for all I know how. Listen to me! I am going to show you how we burn up our money. It costs twenty cents to make a gallon of whisky; sold over the counter at ten cents a glass, it will bring four dollars.

"But," said the saloon-keeper, "Bill, you must figure on the strychnine and the cochineal, and other stuff they put in it, and it will bring nearer eight dollars."

Yes; it increases the heart beat thirty times more in a minute, when you consider the licorice and potash and log-wood and other poisons that are put in. I believe one cause for the unprecedented increase of crime is due to the poison put in the stuff nowadays to make it go as far as they can.

I am indebted to my friend, George B. Stuart, for some of the following points:

I will show you how your money is burned up. It costs twenty cents to make a gallon of whisky, sold over the counter at ten cents a glass, which brings four dollars. Listen, where does it go? Who gets the twenty cents? The farmer for his corn or rye. Who gets the rest? The United States government for collecting revenue, and the big corporations, and part is used to pave our streets and pay our police. I'll show you. I'm going to show you how it is burned up, and you don't need half sense to catch on, and if you don't understand just keep still and nobody will know the difference.

I say, "Hey, Colonel Politics, what is the matter with the country?"

He swells up like a poisoned pup and says to me, "Bill, why the silver bugbear. That's what is the matter with the country."

The total value of the silver produced in this country in 1912 was $39,000,000. Hear me! In 1912 the total value of the gold produced in this country was $93,000,000, and we dumped thirty-six times that much in the whisky hole and didn't fill it. What is the matter? The total value of all the gold and silver produced in 1912 was $132,000,000, and we dumped twenty-five times that amount in the whisky hole and didn't fill it.

What is the matter with the country, Colonel Politics? He swells up and says, "Mr. Sunday, Standpatism, sir."

I say, "You are an old windbag."

"Oh," says another, "revision of the tariff." Another man says, "Free trade; open the doors at the ports and let them pour the products in and we will put the trusts on the sidetrack."

Say, you come with me to every port of entry. Listen! In 1912 the total value of all the imports was $1,812,000,000, and we dumped that much in the whisky hole in twelve months and did not fill it.

"Oh," says a man, "let us court South America and Europe to sell our products. That's what is the matter; we are not exporting enough."

Last year the total value of all the exports was $2,362,000,000, and we dumped that amount in the whisky hole in one year and didn't fill it.

One time I was down in Washington and went to the United States treasury and said: "I wish you would let me go where you don't let the general public." And they took us around on the inside and we walked into a room about twenty feet long and fifteen feet wide and as many feet high, and I said, "What is this?"

"This is the vault that contains all of the national bank stock in the United States."

I said, "How much is here?"

They said, "$578,000,000."

And we dumped nearly four times the value of the national bank stock in the United States into the whisky hole last year, and we didn't fill the hole up at that. What is the matter? Say, whenever the day comes that all the Catholic and Protestant churches – just when the day comes when you will say to the whisky business: "You go to hell," that day the whisky business will go to hell. But you sit there, you old whisky-voting elder and deacon and vestryman, and you wouldn't strike your hands together on the proposition. It would stamp you an old hypocrite and you know it.

Say, hold on a bit. Have you got a silver dollar? I am going to show you how it is burned up. We have in this country 250,000 saloons, and allowing fifty feet frontage for each saloon it makes a street from New York to Chicago, and 5,000,000 men, women and children go daily into the saloon for drink. And marching twenty miles a day it would take thirty days to pass this building, and marching five abreast they would reach 590 miles. There they go; look at them!

On the first day of January, 500,000 of the young men of our nation entered the grog-shop and began a public career hellward, and on the 31st of December I will come back here and summon you people, and ring the bell and raise the curtain and say to the saloon and breweries: "On the first day of January, I gave you 500,000 of the brain and muscle of our land, and I want them back and have come in the name of the home and church and school; father mother, sister, sweetheart; give me back what I gave you. March out."

I count, and 165,000 have lost their appetites and have become muttering, bleary-eyed drunkards, wallowing in their own excrement, and I say, "What is it I hear, a funeral dirge?" What is that procession? A funeral procession 3,000 miles long and 110,000 hearses in the procession. One hundred and ten thousand men die drunkards in the land of the free and home of the brave. Listen! In an hour twelve men die drunkards, 300 a day and 110,000 a year. One man will leap in front of a train, another will plunge from the dock into a lake, another will throw his hands to his head and life will end. Another will cry, "Mother," and his life will go out like a burnt match.

I stand in front of the jails and count the whisky criminals. They say, "Yes, Bill, I fired the bullet." "Yes, I backed my wife into the corner and beat her life out. I am waiting for the scaffold; I am waiting." "I am waiting," says another, "to slip into hell." On, on, it goes. Say, let me summon the wifehood, and the motherhood, and the childhood and see the tears rain down the upturned faces. People, tears are too weak for that hellish business. Tears are only salty backwater that well up at the bidding of an occult power, and I will tell you there are 865,000 whisky orphan children in the United States, enough in the world to belt the globe three times around, punctured at every fifth point by a drunkard's widow.

Like Hamilcar of old, who swore young Hannibal to eternal enmity against Rome, so I propose to perpetuate this feud against the liquor traffic until the white-winged dove of temperance builds her nest on the dome of the Capitol of Washington and spreads her wings of peace, sobriety and joy over our land which I love with all my heart.

What Will a Dollar Buy?

I hold a silver dollar in my hand. Come on, we are going to a saloon. We will go into a saloon and spend that dollar for a quart. It takes twenty cents to make a gallon of whisky and a dollar will buy a quart. You say to the saloon-keeper, "Give me a quart." I will show you, if you wait a minute, how she is burned up. Here I am John, an old drunken bum, with a wife and six kids. (Thank God, it's all a lie.) Come on, I will go down to a saloon and throw down my dollar. It costs twenty cents to make a gallon of whisky. A nickel will make a quart. My dollar will buy a quart of booze. Who gets the nickel? The farmer, for corn and apples. Who gets the ninety-five cents? The United States government, the big distillers, the big corporations. I am John, a drunken bum, and I will spend my dollar. I have worked a week and got my pay. I go into a grog-shop and throw down my dollar. The saloon-keeper gets my dollar and I get a quart of booze. Come home with me. I stagger, and reel, and spew in my wife's presence, and she says:

"Hello, John, what did you bring home?"

"A quart."

What will a quart do? It will burn up my happiness and my home and fill my home with squalor and want. So there is the dollar. The saloon-keeper has it. Here is my quart. There you get the whisky end of it. Here you get the workingman's end of the saloon.

But come on; I will go to a store and spend the dollar for a pair of shoes. I want them for my son, and he puts them on his feet, and with the shoes to protect his feet he goes out and earns another dollar, and my dollar becomes a silver thread in the woof and warp of happiness and joy, and the man that owns the building gets some, and the clerk that sold the shoes gets some, and the merchant, and the traveling man, and the wholesale house gets some, and the factory, and the man that made the shoes, and the man that tanned the hide, and the butcher that bought the calf, and the little colored fellow that shined the shoes, and my dollar spread itself and nobody is made worse for spending the money.

I join the Booster Club for business and prosperity. A man said, "I will tell you what is the matter with the country: it's over-production." You lie, it is underconsumption.

Say, wife, the bread that ought to be in your stomach to satisfy the cravings of hunger is down yonder in the grocery store, and your husband hasn't money enough to carry it home. The meat that ought to satisfy your hunger hangs in the butcher shop. Your husband hasn't any money to buy it. The cloth for a dress is lying on the shelf in the store, but your husband hasn't the money to buy it. The whisky gang has his money.

What is the matter with our country? I would like to do this. I would like to see every booze-fighter get on the water wagon. I would like to summon all the drunkards in America and say: "Boys, let's cut her out and spend the money for flour, meat and calico; what do you say?" Say! $500,000,000 will buy all the flour in the United States; $500,000,000 will buy all the beef cattle, and $500,000,000 will buy all the cotton at $50 a bale. But we dumped more money than that in the whisky hole last year, and we didn't fill it. Come on; I'm going to line up the drunkards. Everybody fall in. Come on, ready, forward, march. Right, left, here I come with all the drunkards. We will line up in front of a butcher shop. The butcher says, "What do you want, a piece of neck?"

"No; how much do I owe you?" "Three dollars." "Here's your dough. Now give me a porterhouse steak and a sirloin roast."

"Where did you get all that money?"

"Went to hear Bill and climbed on the water wagon."

"Hello! What do you want?"

"Beefsteak."

"What do you want?"

"Beefsteak."

We empty the shop and the butcher runs to the telephone. "Hey, Central, give me the slaughter house. Have you got any beef, any pork, any mutton?"

They strip the slaughter house, and then telephone to Swift, and Armour, and Nelson Morris, and Cudahy, to send down trainloads of beefsteaks.

"The whole bunch has got on the water wagon."

And Swift and the other big packers in Chicago say to their salesmen: "Buy beef, pork and mutton."

The farmer sees the price of cattle and sheep jump up to three times their value. Let me take the money you dump into the whisky hole and buy beefsteaks with it. I will show what is the matter with America. I think the liquor business is the dirtiest, rottenest business this side of hell.

Come on, are you ready? Fall in! We line up in front of a grocery store.

"What do you want?"

"Why, I want flour."

"What do you want?"

"Flour."

"What do you want?"

"Flour."

"Pillsbury, Minneapolis, 'Sleepy Eye'?"

"Yes, ship in trainloads of flour; send on fast mail schedule, with an engine in front, one behind and a Mogul in the middle."

"What's the matter?"

"Why, the workingmen have stopped spending their money for booze and have begun to buy flour."

The big mills tell their men to buy wheat and the farmers see the price jump to over $2 per bushel. What's the matter with the country? Why, the whisky gang has your money and you have an empty stomach, and yet you will walk up and vote for the dirty booze.

Come on, cut out the booze, boys. Get on the water wagon; get on for the sake of your wife and babies, and hit the booze a blow.

Come on, ready, forward, march! Right, left, halt! We are in front of a dry goods store.

"What do you want?"

"Calico."

"What do you want?"

"Calico."

"What do you want?"

"Calico."

"Calico; all right, come on." The stores are stripped.

Marshall Field, Carson, Pirie, Scott & Co., J. V. Farrell, send down calico. The whole bunch has voted out the saloons and we have such a demand for calico we don't know what to do. And the big stores telegraph to Fall River to ship calico, and the factories telegraph to buy cotton, and they tell their salesmen to buy cotton, and the cotton plantation man sees cotton jump up to $150 a bale.

What is the matter? Your children are going naked and the whisky gang has got your money. That's what's the matter with you. Don't listen to those old whisky-soaked politicians who say "stand pat on the saloon."

Come with me. Now, remember, we have the whole bunch of booze fighters on the water wagon, and I'm going home now. Over there I was John, the drunken bum. The whisky gang got my dollar and I got the quart. Over here I am John on the water wagon. The merchant got my dollar and I have his meat, flour and calico, and I'm going home now. "Be it ever so humble, there's no place like home without booze."

Wife comes out and says, "Hello, John, what have you got?"

"Two porterhouse steaks, Sally."

"What's that bundle, Pa?"

"Clothes to make you a new dress, Sis. Your mother has fixed your old one so often, it looks like a crazy quilt."

"And what have you there?"

"That's a pair of shoes for you, Tom; and here is some cloth to make you a pair of pants. Your mother has patched the old ones so often, they look like the map of United States."

What's the matter with the country? We have been dumping into the whisky hole the money that ought to have been spent for flour, beef and calico, and we haven't the hole filled up yet.

A man comes along and says: "Are you a drunkard?"

"Yes, I'm a drunkard."

"Where are you going?"

"I am going to hell."

"Why?"

"Because the Good Book says: 'No drunkard shall inherit the kingdom of God,' so I am going to hell."

Another man comes along and I say: "Are you a church member?"

"Yes, I am a church member."

"Where are you going?"

"I am going to heaven."

"Did you vote for the saloon?"

"Yes."

"Then you shall go to hell."

Say, if the man that drinks the whisky goes to hell, the man that votes for the saloon that sold the whisky to him will go to hell. If the man that drinks the whisky goes to hell, and the man that sold the whisky to the men that drank it, goes to heaven, then the poor drunkard will have the right to stand on the brink of eternal damnation and put his arms around the pillar of justice, shake his fist in the face of the Almighty and say, "Unjust! Unjust!" If you vote for the dirty business you ought to go to hell as sure as you live, and I would like to fire the furnace while you are there.

Some fellow says, "Drive the saloon out and the buildings will be empty." Which would you rather have, empty buildings or empty jails, penitentiaries and insane asylums? You drink the stuff and what have you to say? You that vote for it, and you that sell it? Look at them painted on the canvas of your recollection.

The Gin Mill

What is the matter with this grand old country? I heard my friend, George Stuart, tell how he imagined that he walked up to a mill and said:

"Hello, there, what kind of a mill are you?"

"A sawmill."

"And what do you make?"

"We make boards out of logs."

"Is the finished product worth more than the raw material?"

"Yes."

"We will make laws for you. We must have lumber for houses."

He goes up to another mill and says:

"Hey, what kind of a mill are you?"

"A grist mill."

"What do you make?"

"Flour and meal out of wheat and corn."

"Is the finished product worth more than the raw material?"

"Yes."

"Then come on. We will make laws for you. We will protect you."

He goes up to another mill and says:

"What kind of a mill are you?"

"A paper mill."

"What do you make paper out of?"

"Straw and rags."

"Well, we will make laws for you. We must have paper on which to write notes and mortgages."

He goes up to another mill and says:

"Hey, what kind of a mill are you?"

"A gin mill."

"I don't like the looks nor the smell of you. A gin mill; what do you make? What kind of a mill are you?"

"A gin mill."

"What is your raw material?"

"The boys of America."

The gin mills of this country must have 2,000,000 boys or shut up shop. Say, walk down your streets, count the homes and every fifth home has to furnish a boy for a drunkard. Have you furnished yours? No. Then I have to furnish two to make up.

"What is your raw material?"

"American boys."

"Then I will pick up the boys and give them to you."

A man says, "Hold on, not that boy, he is mine."

Then I will say to you what a saloon-keeper said to me when I protested, "I am not interested in boys; to hell with your boys."

"Say, saloon gin mill, what is your finished product?"

"Bleary-eyed, low-down, staggering men and the scum of God's dirt."

Go to the jails, go to the insane asylums and the penitentiaries, and the homes for feeble-minded. There you will find the finished product for their dirty business. I tell you it is the worst business this side of hell, and you know it.

Listen! Here is an extract from the Saturday Evening Post of November 9, 1907, taken from a paper read by a brewer. You will say that a man didn't say it: "It appears from these facts that the success of our business lies in the creation of appetite among the boys. Men who have formed the habit scarcely ever reform, but they, like others, will die, and unless there are recruits made to take their places, our coffers will be empty, and I recommend to you that money spent in the creation of appetite will return in dollars to your tills after the habit is formed."

What is your raw material, saloons? American boys. Say, I would not give one boy for all the distilleries and saloons this side of hell. And they have to have 2,000,000 boys every generation. And then you tell me you are a man when you will vote for an institution like that. What do you want to do, pay taxes in money or in boys?

I feel like an old fellow in Tennessee who made his living by catching rattlesnakes. He caught one with fourteen rattles and put it in a box with a glass top. One day when he was sawing wood his little five-year old boy, Jim, took the lid off and the rattler wriggled out and struck him in the cheek. He ran to his father and said, "The rattler has bit me." The father ran and chopped the rattler to pieces, and with his jackknife he cut a chunk from the boy's cheek and then sucked and sucked at the wound to draw out the poison. He looked at little Jim, watched the pupils of his eyes dilate and watched him swell to three times his normal size, watched his lips become parched and cracked, and eyes roll, and little Jim gasped and died.

The father took him in his arms, carried him over by the side of the rattler, got on his knees and said, "O God, I would not give little Jim for all the rattlers that ever crawled over the Blue Ridge mountains."

And I would not give one boy for every dirty dollar you get from the hell-soaked liquor business or from every brewery and distillery this side of hell.

In a Northwest city a preacher sat at his breakfast table one Sunday morning. The doorbell rang; he answered it; and there stood a little boy, twelve years of age. He was on crutches, right leg off at the knee, shivering, and he said, "Please, sir, will you come up to the jail and talk and pray with papa? He murdered mamma. Papa was good and kind, but whisky did it, and I have to support my three little sisters. I sell newspapers and black boots. Will you go up and talk and pray with papa? And will you come home and be with us when they bring him back? The governor says we can have his body after they hang him."

The preacher hurried to the jail and talked and prayed with the man. He had no knowledge of what he had done. He said, "I don't blame the law, but it breaks my heart to think that my children must be left in a cold and heartless world. Oh, sir, whisky did it."

The preacher was at the little hut when up drove the undertaker's wagon and they carried out the pine coffin. They led the little boy up to the coffin, he leaned over and kissed his father and sobbed, and said to his sister, "Come on, sister, kiss papa's cheeks before they grow cold." And the little hungry, ragged, whisky orphans hurried to the coffin, shrieking in agony. Police, whose hearts were adamant, buried their faces in their hands and rushed from the house, and the preacher fell on his knees and lifted his clenched fist and tear-stained face and took an oath before God, and before the whisky orphans, that he would fight the cursed business until the undertaker carried him out in a coffin.

A Chance for Manhood

You men have a chance to show your manhood. Then in the name of your pure mother, in the name of your manhood, in the name of your wife and the poor innocent children that climb up on your lap and put their arms around your neck, in the name of all that is good and noble, fight the curse. Shall you men, who hold in your hands the ballot, and in that ballot hold the destiny of womanhood and childhood and manhood, shall you, the sovereign power, refuse to rally in the name of the defenseless men and women and native land? No.

I want every man to say, "God, you can count on me to protect my wife, my home, my mother and my children and the manhood of America."

By the mercy of God, which has given to you the unshaken and unshakable confidence of her you love, I beseech you, make a fight for the women who wait until the saloons spew out their husbands and their sons, and send them home maudlin, brutish, devilish, stinking, blear-eyed, bloated-faced drunkards.

You say you can't prohibit men from drinking. Why, if Jesus Christ were here today some of you would keep on in sin just the same. But the law can be enforced against whisky just the same as it can be enforced against anything else, if you have honest officials to enforce it. Of course it doesn't prohibit. There isn't a law on the books of the state that prohibits. We have laws against murder. Do they prohibit? We have laws against burglary. Do they prohibit? We have laws against arson, rape, but they do not prohibit. Would you introduce a bill to repeal all the laws that do not prohibit? Any law will prohibit to a certain extent if honest officials enforce it. But no law will absolutely prohibit. We can make a law against liquor prohibit as much as any law prohibits.

Or would you introduce a bill saying, if you pay $1,000 a year you can kill any one you don't like; or by paying $500 a year you can attack any girl you want to; or by paying $100 a year you can steal anything that suits you? That's what you do with the dirtiest, rottenest gang this side of hell. You say for so much a year you can have a license to make staggering, reeling, drunken sots, murderers and thieves and vagabonds. You say, "Bill, you're too hard on the whisky." I don't agree. Not on your life. There was a fellow going along the pike and a farmer's dog ran snapping at him. He tried to drive it back with a pitchfork he carried, and failing to do so he pinned it to the ground with the prongs. Out came the farmer: "Hey, why don't you use the other end of that fork?" He answered, "Why didn't the dog come at me with the other end?"

Personal Liberty

Personal liberty is not personal license. I dare not exercise personal liberty if it infringes on the liberty of others. Our forefathers did not fight and die for personal license but for personal liberty bounded by laws. Personal liberty is the liberty of a murderer, a burglar, a seducer, or a wolf that wants to remain in a sheep fold, or the weasel in a hen roost. You have no right to vote for an institution that is going to drag your sons and daughters to hell.

If you were the only persons in this city you would have a perfect right to drive your horse down the street at breakneck speed; you would have a right to make a race track out of the streets for your auto; you could build a slaughter house in the public square; you could build a glue factory in the public square. But when the population increases from one to 600,000 you can't do it. You say, "Why can't I run my auto? I own it. Why can't I run my horse? I own it. Why can't I build the slaughter house? I own the lot." Yes, but there are 600,000 people here now and other people have rights.

So law stands between you and personal liberty, you miserable dog. You can't build a slaughter house in your front yard, because the law says you can't. As long as I am standing here on this platform I have personal liberty. I can swing my arms at will. But the minute any one else steps on the platform my personal liberty ceases. It stops just one inch from the other fellow's nose.

When you come staggering home, cussing right and left and spewing and spitting, your wife suffers, your children suffer. Don't think that you are the only one that suffers. A man that goes to the penitentiary makes his wife and children suffer just as much as he does. You're placing a shame on your wife and children. If you're a dirty, low-down, filthy, drunken, whisky-soaked bum you'll affect all with whom you come in contact. If you're a God-fearing man you will influence all with whom you come in contact. You can't live by yourself.

I occasionally hear a man say, "It's nobody's business how I live." Then I say he is the most dirty, low-down, whisky-soaked, beer-guzzling, bull-necked, foul-mouthed hypocrite that ever had a brain rotten enough to conceive such a statement and lips vile enough to utter it. You say, "If I am satisfied with my life why do you want to interfere with my business?"

If I heard a man beating his wife and heard her shrieks and the children's cries and my wife would tell me to go and see what was the matter, and I went in and found a great, big, broad-shouldered, whisky-soaked, hog-jowled, weasel-eyed brute dragging a little woman around by the hair, and two children in the corner unconscious from his kicks and the others yelling in abject terror, and he said, "What are you coming in to interfere with my personal liberty for? Isn't this my wife, didn't I pay for the license to wed her?" You ought, or you're a bigamist. "Aren't these my children; didn't I pay the doctor to bring them into the world?" You ought to, or you're a thief. "If I want to beat them, what is that your business, aren't they mine?" Would I apologize? Never! I'd knock seven kinds of pork out of that old hog.

The Moderate Drinker

I remember when I was secretary of the Y. M. C. A. in Chicago, I had the saloon route. I had to go around and give tickets inviting men to come to the Y. M. C. A. services. And one day I was told to count the men going into a certain saloon. Not the ones already in, but just those going in. In sixty-two minutes I could count just 1,004 men going in there. I went in then and met a fellow who used to be my side-kicker out in Iowa, and he threw down a mint julep while I stood there, and I asked him what he was doing.

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