Original circa-1860s manuscript essay by John G. Phelan of Northford, Connecticut, discussing temperance, alcohol, Christianity, sin, personal liberty, and the philosophy of the Good Templar movement.

Phelan later became Judge John G. Phelan and remained closely associated with Northford and Wallingford, Connecticut. This manuscript comes from the same group of Northford material associated with Phelan and the Northford Lyceum.

The opening indicates that the piece was intended to be read before the Lyceum and apparently submitted for its manuscript publication or literary feature called “The Echo”:

“The following to be read at the next Lyceum by that Editor as it must necessarily come under the head of ‘Good, bad or indifferent’ — For the ‘Echo’”

The essay is framed as a response to “Mr. Bad Templar.”

Rather than simply arguing that alcohol itself is sinful, Phelan develops a considerably more nuanced position. He acknowledges wine as a “gift from above” which may be properly used, but argues that Christians should voluntarily surrender even lawful liberties when exercising them could contribute to the ruin of another person.

Drawing extensively upon St. Paul, Phelan discusses meat offered to idols as an analogy for alcohol. His central argument is that an action may not be inherently sinful, yet may become morally wrong when it places a “stumbling block” before a weaker person.

He also criticizes temperance reform that merely suppresses drinking without changing the underlying person, comparing such reform to continually “cutting off the leaves” while leaving “the root untouched.” In his view, the destructive appetite must instead be replaced by an appetite for “higher & better things.”

The manuscript contains extensive Biblical quotations and commentary, discussion of drunkards, temptation, personal responsibility, Christian charity, the nature of sin, and the Good Templar movement.

The numbered manuscript appears to run through five pages/sheets, with an additional related manuscript sheet continuing the “Mr. Bad Templar” argument. The exact original arrangement of the additional sheet is uncertain, so it is described and photographed separately rather than being represented as unquestionably page six.

Full transcription follows. Original spelling, capitalization, and punctuation have generally been retained. A few difficult words/passages remain uncertain.

TRANSCRIPTION:

“The following to be read at the next Lyceum by that Editor as it must necessarily come under the head of ‘Good, bad or indifferent’ —

For the ‘Echo’

To Mr. ‘Bad Templar’ would say that whilst we own wine to be a ‘gift from above’ and properly used a benefit and blessing — yet it is one so often abused we would banish it from our midst, were it in our power — at least, until the entire world had learned to use it with temperance and it was (through its well tested qualities) conceded by all — and to all — a blessing & not a curse.

Christians know that ‘all things are lawful but not expedient’ for them — Paul tells us that one with knowledge may even sit at meat in temples of idols — or rather eat meat offered to idols — without sin — if they do not eat it as a thing offered unto an idol. ‘Howbeit,’ he says further, ‘there is not in every man that knowledge.’

[PAGE 2]

‘Meat commendeth us not to God: for neither if we eat are we the better; or if we eat not are we the worse. But, take heed, lest by any means this liberty of yours become a stumbling block to them that are weak — for if any man see thee, which hast knowledge, sit at meat in the idol’s temple shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols?’

And in the 11th verse of the same chapter (which is the 8th of 2nd Corinthians) he writes ‘and through thy knowledge shall the weak brother perish for whom Christ died?’

‘But when ye sin so against the brethren & wound their weak conscience, ye sin against Christ.’

‘Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother to offend’ saith he in the 13th verse —

[PAGE 3]

And this last resolve I think is that of the majority of Good Templars — for the greater portion join, not on account of their own weakness — but that of others.

It may be remarked that we were not expected to speak of meat but wine — but the rule for the first includes the second —

St. Paul advised Timothy to take a ‘little’ wine for his often infirmity, but he was well acquainted & tenderly beloved of St. Paul and if he considered that it would be of injury to him would never have advocated its use —

for proof read Romans Chap. 14:13 —

‘but judge this rather, that no man put a stumbling block or an occasion to fall in his brother’s way.’

‘I know, and am persuaded by the Lord Jesus that there is nothing unclean of itself; but to him that esteemeth anything to be unclean, it is unclean.’

[PAGE 4]

‘But if thy brother be grieved with thy meat thou walkest thou not charitably — destroy not him with thy meat for whom Christ died.’

‘For the Kingdom of God is not meat & drink.’

‘He that in these things serveth Christ is acceptable to God and approved of men.’

‘For meat destroy not the work of God. All things indeed are pure; but it is evil for that man who eateth with offence.’

‘It is good neither to eat flesh nor to drink wine, nor anything whereby thy brother stumbleth or is made weak.’

‘And he that doubteth is condemned if he eat — because he eateth not of faith; for whatsoever is not of faith is sin.’

In the next chapter the 15th we read in the first verse ‘We then that are strong ought to bear the infirmities of the weak & not to please ourselves.’

Could anything be written more sublime from the very simplicity of its expression?

And yet those in the church should devote themselves more to the reformation of drunkards or indeed all mankind — independently of Temperance societies — who generally seem to [unclear] — but are continually cutting off the leaves & leave the root untouched — ever ready to sprout forth anew —

The dread appetite is still there — though slumbering. It cannot lack its power. Another appetite should be aroused for higher & better things than this life affords — and we believe that if they thus thirst for righteousness they will be filled & armed with the whole armour of God.

[PAGE 5]

Stand their ‘loins girt about with truth’ and having on the breast-plate of righteousness; and your feet shod with the preparation of the gospel of peace; above all taking the shield of faith wherewith we shall be able to quench all the fiery darts of the wicked ‘and take the helmet of salvation, and the sword of the Spirit which is the word of God’ — Eph. 6:13 to 17 verses —

We will — we believe and know — and the world will not have power with its various disappointments — discouragements — its smile — or its frown to drive or win the escaped one back to his cups — for has he not a ‘hope sure and steadfast’ — a promise that though heaven and earth pass away his word — whom we have believed — & his promises can never fail?

When weary, tempted, tired, those angelic words why do we not say Christ-like — for he is the one altogether lovely — [are] breathed in your ear in all their strength of tenderness — sweeter than any words from mortal lips or any one who is nearest to you —

‘Come unto me all ye that labour and are heavy laden and I will give you rest — Take my yoke upon you, learn of me for I am meek & lowly in heart and ye shall find rest unto your souls.’

When dangers encompass us, ‘Lo, I am with you alway even unto the end.’

He may remove our best-loved gifts but He Himself is ours always — and perhaps does so that we may have our attention directed Heavenwards — for often in ‘tenderness that in wrath’ doth he afflict the children of men.”

ADDITIONAL RELATED “MR. BAD TEMPLAR” SHEET:

“O Mr. Bad Templar — do not wrest the Scripture to the destruction of others — who are only too anxious to disbelieve the power Satan exercises over them through the use of intoxicating liquor — and willingly deceive themselves with the idea that inspired writing encourages them in continuance [therein], until in utter ruin their mistake —

On earth no lips to meet theirs in their old confidence and trust — perhaps at the garden gate — no hand to smooth the fast-gathering wrinkles on the brow once white and fair — or to hover gently over the hair lying damp upon the brow of one in trouble —

When from the deep regions of Satan they are aroused for a time from their drunken slumbers, to feel all that they have lost — never to be recovered — ever before their shuddering gaze —

O is not this despair? — and when alone neither human help or divine to aid them enter the unending life a raving death — no arms outstretched to welcome them at the golden gates — no white robes which are theirs — no golden harps to resound thro’ all heaven — that another pilgrim has reached home — but only blackness of darkness forever —

O may it not be that the ‘Merciful Father’ hath mercy on them more than those who have encouraged them in their downward career — tho we all not suffer for an individual?

Mr. Bad Templar ‘wished to encourage such a thing’ only to prove the ‘blessing of wine’ —

And ‘Mr. Bad Templar’ the spirit and the bride say come and he that heareth saith come and take of the water of life freely and you shall never thirst neither hunger —

And Oh if having heard you too will say ‘come’ to some sorrowing sin-enslaved soul — and will not offer wine if your frail brother or sister is thereby made weak or become their chances of [manuscript continues/incomplete].”

The manuscript contains corrections, marginal additions, and revisions characteristic of a working draft. Phelan also appears to have misidentified one Biblical reference as II Corinthians when the quoted passage is from I Corinthians, further suggesting that this is an original composition rather than a copied published tract.

Condition is generally good for a working 19th-century manuscript, with folds, toning, handling wear, edge wear, minor staining and manuscript corrections. Some leaves have irregular edges and the additional sheet appears incomplete at its conclusion. Please examine all photographs carefully.

A particularly interesting surviving manuscript relating to the American temperance movement and the Good Templars, preserving not simply an anti-alcohol argument but an extended contemporary discussion of free will, Christian liberty, sin, temptation, personal responsibility, charity toward addicts, and the moral obligation to avoid causing another person to stumble.