#Rev. J. H. Cox | Explore Tumblr Posts and Blogs

didanawisgi · 5 years

Link

Abstract

This chapter addresses certain features of Native American healing practices that have relevance to the treatment of traumatic stress syndromes and other mental states of distress. The major focus will be on American Indian healing practices used for survivors. To those unfamiliar with the ways of American Indian shamans, these practices may seem strange and initially somewhat foreign or even threatening. However, for those willing to learn and be open to experience, there is psychic encounter in ritual that some would term metaphysical or perhaps supernatural. To Native Americans, they are both religious and sacred.

References

Attneave, C. L. (1974). Medicine men and psychiatrists in the Indian health service. Psychiatric Annals, 4(22), 49–55.Google Scholar

Barter, E. R., & Barter, J. T. (1974). Urban Indians and mental health problems. Psychiatric Annals, 4(11), 37–43.Google Scholar

Bergman, R. L. (1971). Navajo peyote use: its apparent safety. American Journal of Psychiatry, 128, 695–699.PubMedGoogle Scholar

Bergman, R. L. (1973). A school for medicine men. American Journal of Psychiatry, 130, 663–666.PubMedGoogle Scholar

Bergman, R. L. (1974). The peyote religion and healing. In R. H. Cox (Ed.), Religion and psychotherapy (pp. 296–306). Springfield, II: Charles C Thomas.Google Scholar

Brown, J. E. (1971). The sacred pipe. Baltimore: Penguin Books.Google Scholar

DeMallie, R. J. (Ed.). (1984). The sixth grandfather: Black Elk’s teaching given to John G. Neihardt. Lincoln: University of Nebraska Press.Google Scholar

Dillon, R. H. (1983). North American Indian wars. New York: Facts on File.Google Scholar

Dizmang, L. H., Watson, J., May, P. A. & Bopp, J. (1974). Adolescent suicide at an Indian reservation. American Journal of Orthopsychiatry, 44, 43–49.PubMedCrossRefGoogle Scholar

Erikson, E. (1968). Identity, youth and crisis. New York: W. W. Norton.Google Scholar

Fuchs, M., & Bashshur, R. (1975). Use of traditional Indian medicine among urban Native Americans. Medical Care, 13, 915–927.PubMedCrossRefGoogle Scholar

Hagan, W. T. (1979). American Indians (Rev. ed.). Chicago: University of Chicago Press.Google Scholar

Harner, M. (1980). The way of the shaman. New York: Harper & Row.Google Scholar

Holm, T. (1982). Indian veterans of the Vietnam War: Restoring harmony tribal ceremony. Four Winds, Autumn, 3, 34–37.Google Scholar

Holm, T. (1984). Intergenerational reapproachment among American Indians: A study of thirty-five Indian veterans of the Vietnam War. Journal of Political and Military Sociology, 12, 161–170.Google Scholar

Holm, T. (1986). Culture, ceremonialism and stress: American Indian veterans and the Vietnam War. Armed Forces and Society, 12, 237–251.PubMedCrossRefGoogle Scholar

Hultkrantz, A. (1979). The religions of the American Indians (Monica Setterwall, Trans.). Berkeley: University of California Press.Google Scholar

Isaacs, H. L. (1978). Toward improved health care for Native Americans: Comparative perspective on American Indian medicine concepts. New York Journal of Medicine, 78, 824–829.Google Scholar

Janoff-Bulman, R. (1985). The aftermath of victimization: Rebuilding shattered assumptions. In C. R. Figley (Ed.), Trauma and its wake: The study and treatment of post-traumatic stress disorder (pp. 15–36). New York: Brunner/Mazel.Google Scholar

Jilek, W. G. (1971). From crazy witch doctor to auxiliary psychotherapist—the changing image of the medicine man. Psychiatric Clinic, 4, 200–220.Google Scholar

Jilek, W. G. (1974). Indian healing power: Indigenous therapeutic practices in the Pacific Northwest. Psychiatric Annals, 4(11), 13–21.Google Scholar

Leighton, A. H. (1968). The mental health of the American Indian—Introduction. American Journal of Psychiatry, 125, 217–218.PubMedGoogle Scholar

Locke, R. F. (1976). The book of the Navajo. Los Angeles: Mankind.Google Scholar

Mails, T. E. (1978). Sundancing at Rosebud and Pine Ridge. Sioux Falls: Center for Western Studies.Google Scholar

Mails, T. E. (1985). Plains Indians: Dog soldiers, bear men, and buffalo women. New York: Bonanza.Google Scholar

Mansfield, S. (1982). The gestalts of war. New York: Dial Press.Google Scholar

May, P. A., & Dizmang, L. H. (1974). Suicide and the American Indian. Psychiatric Annals, 4(11), 22–28.Google Scholar

McNickle, D. (1968). The sociocultural setting of Indian life. American Journal of Psychiatry, 125, 219–223.PubMedGoogle Scholar

Meyer, G. G. (1974). On helping the casualties of rapid change. Psychiatric Annals, 4(11), 44–48.Google Scholar

Red Fox, W. (1971). The memoirs of Red Fox. New York: McGraw-Hill.Google Scholar

Shore, H. H. (1974). Psychiatric epidemiology among American Indians. Psychiatric Annals, 4(11), 56–66.Google Scholar

Silver, S. M. (1985a). Lessons from child of water. (ERIC Document Reproduction Service No. CG 018 606.).Google Scholar

Silver, S. M. (1985b). Post-traumatic stress disorder in veterans. In P. A. Keller & L. G. Ritt (Eds.), Innovations in clinical practice sourcebook (Vol. 4, pp. 23-34). Sarasota Professional Resource Exchange.Google Scholar

Silver, S. M. (1985c). Post-traumatic stress and the death imprint: The search for a new mythos. In W. E. Kelly (Ed.), Post-traumatic stress disorder and the war veteran patient (pp. 43–53). New York: Brunner/Mazel.Google Scholar

Silver, S. M., & Kelly, W. E. (1985). Hypnotherapy of post-traumatic stress disorder in combat veterans from WW II and Vietnam. In W. E. Kelly (Ed.), Post-traumatic stress disorder and the war veteran patient (pp. 211–233). New York: Brunner/Mazel.Google Scholar

Stands In Timber, J., & Liberty, M. (1967). Cheyenne memories. Lincoln: University of Nebraska Press.Google Scholar

Terrell, J. U. (1972). Apache chronicle. New York: World.Google Scholar

Underhill, R. M. (1965). Red man’s religion: Beliefs and practices of Indians north of Mexico. Chicago: University of Chicago Press.Google Scholar

Wallace, A. F. C. (1966). Religion. New York: Random House.Google Scholar

Weibel-Orlando, J., Weisner, T. & Long, J. (1984). Urban and rural drinking patterns: Implications for intervention policy development. Substance and Alcohol Actions/Misuse, 5, 45–57.PubMedGoogle Scholar

Westermeyer, J. (1974). “The drunken Indian:” Myths and realities. Psychiatric Annals, 4(11), 29–36.Google Scholar

Wilson, J. P. (1980). Conflict, stress and growth. In C. R. Figley & S. Leventman (Eds.), Strangers at home: Vietnam veterans since the war (pp. 123–166). New York: Praeger Press.Google Scholar

Wilson, J. P., & Zigelbaum, S. D. (1986). Post-traumatic stress disorder and the disposition to criminal behavior. In C. R. Figley (Ed.), Trauma and its wake: Theory, research and intervention (pp. 305–321). New York: Brunner/Mazel.Google Scholar

Wilson, J. P., Walker, A. J., & Webster, B. (in press). Reconnecting: Stress recovery in the wilderness. In J. P. Wilson (Ed.), Trauma, transformation, and healing. New York: Brunner/Mazel.Google Scholar

Worcester, D. E. (1979). The Apaches. Norman: University of Oklahoma Press.Google Scholar

#native american #Resources #energy medicine #shamanism #Therianthropic Shaman #healing energy #meditation #trauma #books #quantum consciousness #spirituality #integrative medicine

1 note · View note

your-dietician · 3 years

Text

Nearly 200 years ago, the lectures of a celebrity vegetarian visiting Portland caused a riot

New Post has been published on https://tattlepress.com/celebrities/nearly-200-years-ago-the-lectures-of-a-celebrity-vegetarian-visiting-portland-caused-a-riot/

Nearly 200 years ago, the lectures of a celebrity vegetarian visiting Portland caused a riot

People across the United States were abuzz with talk of the Portland Graham riot in the summer of 1834, a time when vegetarian ideas were in vogue locally. The “Agitation,” as headlines in Boston, Philadelphia and Albany called it, was a violent mob that attacked the Temple Street Chapel, where celebrity vegetarian lecturer Sylvester Graham was giving his popular course on the “Science of Human Life.” Newspapers here and across the country had much to say about the riot but were left to wonder at its cause.

Was it Graham’s advice to eat whole wheat bread and skip animal-based foods? Or was it something else, something unprintable?

Curiously, few if any Maine historians have examined the riot. However, scholars in other disciplines have explored its causes and implications, while historical news reports reveal fascinating details. Graham’s 1834 visit to Maine exposes widespread sympathy for vegetarianism in Portland and Brunswick, reveals the launch of Maine’s first commercial health food products and highlights local women’s rights concerns.

The Boston Saturday Morning Transcript’s July 5, 1834 newspaper printed a letter from a Portland correspondent who reported that Graham’s “private lectures to married ladies have caused so much excitement that he will probably be unable to continue his course of essays on diet. A mob broke up his lecture last evening, and made some considerable disturbance.”

When celebrity vegetarian Sylvester Graham delivered his popular lecture series in Portland in June 1834, a group of “almost crazy” men attacked the church where he was speaking to stop him from conveying his radical message. Courtesy of Library of Congress, Prints and Photographs Division

By the summer of 1834, Graham had been delivering his food reform lectures across the Northeast for years. “An impassioned speaker, Graham attracted large audiences, and the crusading minister became an overnight sensation,” Andrew F. Smith, who teaches food studies at the New School in New York, wrote in “Eating History.”

Graham began his Portland lectures on June 5 and continued throughout the month.

Last year, I wrote about Rev. Henry Aiken Worcester who, after attending Graham’s Portland lectures, penned a letter remarking on the widespread adoption of Graham’s principles in Portland, including among the city’s doctors. Since then, Wheaton College history professor Jonathan D. Riddle informed me of a July 22, 1834 letter signed by nine members of the Portland Medical Association giving their full support to Graham’s “diet and general regimen.” The letter from the Maine doctors was reprinted in newspapers and appeared in Graham’s 1835 “A Defence of the Graham System of Living.”

The month before giving his course in Portland, Graham delivered the same lectures at Brunswick’s Congregational Church, where the lecture series was chaired by none other than Maine’s sitting Governor Robert Dunlap, a Brunswick resident. More than 300 people attended the Brunswick course, and from their ranks a committee made up of three professors, three doctors, two attorneys and a general, drafted resolutions supporting Graham’s “principles,” which they said if widely adopted would lead “to the highest earthly welfare of the human family.”

Graham’s visit to Maine was championed by Dr. Reuben D. Mussey, who from 1831 to 1835, was the anatomy and surgery professor at the Medical School of Maine, part of the Bowdoin College campus from 1820 to 1920. Mussey was a Grahamite who in 1850 would become a founding member of the American Vegetarian Society and the fourth president of the American Medical Association. Prof. Mussey was known for converting students to the vegetable diet.

Graham, the food influencer

The “History of Brunswick, Topsham, and Harpswell, Maine,” written in 1878, mentions the influence of Graham’s lectures on the people of Brunswick, stating “The doctor was an attractive lecturer, and his theory gained many adherents. The meat-market ran low, and butchers feared for their calling. Some really feared that their occupation was gone.”

In addition to urging people to avoid animal-based foods, Graham told people to shun alcohol and all stimulants (including spices, coffee, tea, chocolate, tobacco and opium). He urged them to eat vegetables and whole wheat bread and to drink pure water. By 1834, whole grain flour was known as Graham flour and the bread made from it was called Graham bread.

Beginning on June 24, Allen’s Bakery on Willow Street began running ads to let readers know it had “Graham Bread, Constantly on hand and for sale cheap.” On June 27, baker John Pearson alerted readers in his own ad that he sold Graham Bread at his Casco Street Bake-house, too. On July 9, the Blake & Howe bakery ran an ad stating: “We manufacture the bread recommended by Dr. Graham of good stock brought from New York expressly for the purpose.” As the summer wore on, merchant John Cox, who did business on the Central Wharf, advertised that the steamer Macdonough would arrive Aug. 18 with 10 barrels of Graham flour.

But not all merchants welcomed Graham’s presence in Portland. Within Graham’s unpublished, handwritten lecture notes housed at the American Antiquarian Society in Worcester, Massachusetts, he writes: “A woman keeping a confectionary shop in Portland told Dr. J. W. Mighels that if she should meet Graham in the Street and had a pistol she would shoot him for he had damaged her more than a hundred dollars by his lectures.” Graham counseled against eating sugar, which Dr. Mighels, as one of the nine doctors who signed the letter endorsing Graham, would know.

The reported drop in demand for meat in Brunswick and sweets in Portland combined with the ads for Graham bread mark the start of Maine’s commercial health food market. Natural food expert Joe Dobrow writes in his 2014 chronicle of the health food industry, “Natural Prophets,” that “New England … had a long history in health foods, starting with Sylvester Graham.”

A minister who came from a family of doctors, Graham was well known for his love of wholewheat bread and his vegetarian physiology message. He also lectured on sexual physiology, which proved more provocative than counseling people to eat bran bread. Graham’s temperate philosophy extended to sex and treated men and women equally. He argued in favor of extreme sexual restraint for both men and women at a time when a sexual double standard prevailed, women lacked basic rights and men wielded tremendous power over women’s lives and bodies.

Graham delivered his lecture on sexual physiology to male-only crowds without problem. But as historian April R. Haynes writes in “Riotous Flesh,” Graham’s “lecture on chastity became inflammatory when delivered to women because it insisted that all bodies were subject to the same set of God-given ‘laws of life and health.’ In this way, reform physiology minimized the significance of physical differences such as sex, and implicitly, skin color. Rioters perceived Graham’s sexual universalism as challenging the basic hierarchies of gender and race that limited and defined Jacksonian democracy.”

Despite the speculation of some newspapers, it wasn’t Graham’s advice to eat wheat bread and vegetables that created the “agitation” in Portland. Instead, it was Graham’s Lecture to Mothers with its radical equal rights message that summoned the Portland mob, according to Haynes.

Anti-Graham mob

On Jan. 10, 1870, the Eastern Argus newspaper in Portland published a lengthy, front page story about wholesome bread, which it said should be made from whole wheat without sour milk or lard. The author, under the pen name Agricola (Latin for “farmer”), observes that 36 years after Graham’s lectures, Graham bread was now in “general use.” Agricola then recalls Graham’s visit stating, “These lectures to the women excited the wrath of some of the wealthiest and most respectable citizens, and the excitement culminated in a mob which one evening surrounded Temple St. church. The street was full of people and the excitement ran high. Brickbars were hurled through the windows, shouts went up outside and the woman shrieked inside the church. The lecture was broken up and Graham was compelled to leave the church in disguise and seek a place of refuge from the mob. It was a disgraceful affair, and some men seemed to be almost crazy.”

During Graham’s visit, the June 13, 1834 Eastern Argus praised his lectures as “worthy to be attended by all who can afford the expense.” In contrast, historian Haynes calls the Portland Daily Advertiser “active in drumming up hostility” against Graham. We see the first hints of this in the June 17 newspaper, where a letter writer named Simplex (Latin for “simple”) writes that Graham had been lavished with “over-strained praise” and instead deserves “reprehension.” However, even Simplex concedes Graham “is rather a personable man” and “has a good voice.”

The newspaper also promoted a comedic evening planned for June 30 titled “The Yankee at Home” where performer Mr. G. H. Hill would recite a “New Yankee Story” called “Aunt Nabby’s love of Graham Bread, and the starved Rats.”

This detail of John Cullum’s 1836 map of Portland shows the Temple Street Chapel, where Sylvester Graham lectured in 1834. Courtesy of the collections of Maine Historical Society, Map F 601 (detail)

But most strikingly, the Portland Daily Advertiser ran a notice for an “Anti-Graham Lecture” scheduled for 8 p.m. on June 27 at Portland City Hall (located where Monument Square is today and just around the corner from the Temple Street Chapel, which sat roughly where the entrance to the Nickelodeon movie theater parking garage is today).

One detail about the 1834 Graham riot that remains elusive is its precise date. However, it seems probable that the initial riot took place on June 27, the same night a hostile crowd gathered nearby. Haynes documents that mobs prevented Graham from lecturing the following night and when he returned a month later.

Further evidence that June 27 could be the night of the initial riot comes from the date attached to seven resolutions praising Graham and the correctness of his lectures that were adopted unanimously by 160 women who attended his Lecture to Mothers in Portland. In a bold move for the time, five prominent local women attached their names to the document, which expressed regret over “the misrepresentations … so freely disseminated … by individuals from whom we had a right to expect better things.” The July 22, 1834 Alexandria Gazette in Virginia reports the women’s “resolutions are highly complimentary to Mr. Graham.”

While both local and national newspapers reported on the riot, its cause remained unclear and open to interpretation. For instance, the New York Commercial Advertiser, which was quoted in several other newspapers, stated that “if Mr. Graham has been instructing the wives and mothers of Portland to cram any of his bread down the throats of their husbands and children we don’t wonder at the excitement.”

Graham, who published widely, never printed his Lecture to Mothers and no copy remains. However, Haynes documents that in the lecture Graham taught reproductive anatomy, counseled marital sex for procreation only and condemned masturbation, all topics he commonly spoke about at the time.

On June 26, 1834, the Christian Mirror, a Congregational newspaper, printed a letter from Helen of Brunswick, who praises Graham’s lectures, noting that “even here in New England — this moral Eden of the world — we fear there is scarcely a village, which is not contaminated by the lewd conduct of some pests —(they deserve not the name of men).” Helen’s statement, though veiled, likely speaks to sexual violence, harassment and gender-based power imbalances.

“The nature of Graham’s lectures and the audiences exposed masculine fears of women empowered by knowledge of their own bodies,” historian Adam D. Shprintzen writes in “The Vegetarian Crusade.”

On the very last page of Graham’s 350-page lecture notes, he lists five Portland men under the heading: “The character of those men who got up a mob against me in Portland June 1834 — according to common and accredited report.” He names names and then outlines each man’s character, including such observations as “a rich man — an infamous whore master — having a wife and child he is said and believed to have seduced two girls last winter”; and “a violent (Andrew) Jackson man — a bitter opposer of the temperance cause and is generally considered an Atheist.” Another Portland rioter, Graham writes, was a white man “reputed” to have fathered a child out of wedlock with a Black woman. Haynes finds no evidence of the child but notes “Graham’s depictions of the other alleged conspirators can be confirmed.”

Turns out Sylvester Graham was a threat not only to the culturally-accepted practice of eating animals but, more provocatively, to gendered social norms, according to Haynes. In reaction, a group of “almost crazy” men incited the 1834 Graham riot to reinforce and maintain the existing social hierarchy.

One final note of interest here at the start of the 2021 tourist season: Back in 1834, newspapers in Providence and Boston were among those that reprinted a story from the New York Times citing “Mr. Graham, the cold water lecturer,” among a short list of entertainments in Maine that summer that prove “down-easters are becoming a famous people for amusements and exhibitions.” Not only did Graham stoke the smoldering local interest in vegetarianism, his eventful 1834 visit helped cultivate Maine’s early Vacationland image.

Avery Yale Kamila is a food writer who lives in Portland. She can be reached at [email protected] Twitter: AveryYaleKamila

Invalid username/password.

Please check your email to confirm and complete your registration.

Use the form below to reset your password. When you’ve submitted your account email, we will send an email with a reset code.

« Previous

Vegan food continues to flourish in Maine

This iframe contains the logic required to handle Ajax powered Gravity Forms.

Related Stories

Source link

0 notes

drmonte75-blog · 4 years

Photo

An Ordinary Commentary by Ordinary Men

“Living to Glorify God Brings Satisfaction to the Soul”

#Reformed #Christianity #Church #Bible #Commentary

ordinarycommentary.blogspot.com

Christ Admonishes Thoughtless Judgment - Matthew 7:1-6 Jesus warns against judging others and the calling His redeemed people to perfection.

Charles Haddon Spurgeon—Verses 1-2: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Use your judgment, of course: the verse implies that you will judge in a right sense. But do not indulge the criticizing faculty upon others in a censorious manner, or as if you were set in authority, and had a right to dispense judgment among your fellows. If you impute motives, and pretend to read hearts, others will do the same towards you. A hard and censorious behaviour is sure to provoke reprisals. Those around you will pick up the peek measure you have been using, and measure your corn with it. You do not object to men forming a fair opinion of your character, neither are you forbidden to do the same towards them; but as you would object to their sitting in judgment upon you, do not sit in judgment upon them. This is not the day of judgment, neither are we his Majesty’s judges, and therefore we may not anticipate the time appointed for the final assize, nor usurp the prerogatives of the Judge of all the earth. Surely, if I know myself aright, I need not send my judgment upon circuit to try other men; for I can give it full occupation in my own Court of Conscience to try the traitors within my own bosom.” 67 Charles Frederick Schaeffer—Verses 3-5: “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? A. Mote=any particle of straw, wood, etc., a splinter here representing a defect or fault.—B. Beam=a rafter, a heavy piece of timber supporting the roof. ‘It is an image of a sin that is immeasurably greater than one represented by a mote.’—Luther.—C. Thine own eye. The eye represents the moral and religious character and conduct. The sense is: Thou hast faults of thine own; thou hast a better opportunity to read thine own heart and judge of its iniquity than thou hast to ascertain the state of thy neighbor's heart. Thy own faults should therefore appear to thee far more heinous than those of thy neighbor. His motives, which thou canst not know, may be in reality less censurable than thine own. (Comp. 23:24, B., ‘thy brother’=thy equal in knowledge, etc.). Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? How wilt=how canst thou presume to say, etc. (Luke 6:42). The sense is: Thou dost contract guilt already by thy neglect of strict self-examination, and by an unwarranted condemnation of another; thy iniquity is still greater when thou dost hypocritically assume the character of a well-meaning friend and adviser, while thy heart is filled with self-righteousness and pride; these vices exclude all knowledge of thyself, and all sincere regard for the welfare of thy brother (see Rom. 2:21-23, ‘Can the blind lead the blind?’ Luke 6:39). Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Thou hypocrite=who pretendest to be wiser and better than another, study the divine law, and ascertain first thy own sinful state. Then only, when the light of truth guides thee, and when thou hast, as an humble believer, found joy and peace (Rom. 15:13), mayest thou, with the wisdom which faith imparts, ‘see clearly’ how to teach transgressors (Ps. 51:12, 13) and to strengthen thy brethren (Luke 22:32; see Rom. 2:17-24).” 68 John Heyl Vincent—Verse 6: “6. Give not—These exhortations to gentleness are followed very appropriately by the command to beware of the other extreme, that is, an indiscriminate pouring out of holy things from want of judgment. He who forbids our judging (which decides man’s culpability) commands us to form an opinion, (which marks only the state.) This latter is absolutely necessary for the child of God, in order to distinguish the false from the true.—Olshausen. The holy, a technical term for the sacrificial meats laid upon the altar of God. Of these meats no unclean man was permitted to eat; how much less a dog; to the Jew the dog was odious and unclean; even to touch him was to become unclean.—S. Cox. Unto the dogs—The dog was never a pet or a favorite among the Jews. They lived, and still live in oriental cities, in packs, half wild, generally without masters or owners, and barely tolerated as scavengers. Both Bible of vileness and uncleanness (Lev. 11.7; Prov. 11.22; Matt. 15.27; Phil. 3.2; Rev. 22.15.) —Abbott. Neither cast ye your pearls—It has been suggested that the figure alludes to the resemblance of pearls with peas and acorns. Certain it is that the swine touch with their snouts every thing resembling food. As this casting of pearls before swine, however foolish, must have had some show of reason, it may, perhaps, represent an attempt of satisfying their cravings, and such, indeed, is the true character of laxity; it prostitutes what is highest and holiest to satisfy the animal and the devilish propensities of man.—Lange. Before swine—Tho other part of the similitude is of a different character, and belongs entirely to the swine, who having cast to them pearls, something like their natural food, whose value is inappreciable by them, in fury trample them with their feet, and, turning against the donor, rend him with their tusks.—Alford. Rend you—Such, then, are the twofold consequences: that which is holy, with all its treasures, is lost in iniquity, and more; while its unfaithful and vile administrators also perish in their sin.—Lange. Apostles and bishops must not commit the office of the ministry to a wicked man. No sacred deposit, or responsibility, or even principle, (symbolized by pearls,) must be imparted to an unfit man. No doctrines or religious experiences must be brought before an incapable sensualist. In fine, in imparting the official trusts and the truths of the Gospel, we must discern men’s moral qualities, and deal with them accordingly.—Whedon. Good men should so study the judicial capability of bad men as to cause them selves not to be misjudged and injured. Adaptation to men, places, and things, requires consummate judgment; the savage might be more pleased with a brass button than with a thousand-pound note. He who would give a telescope to a wild barbarian would be deranging the true relations of things, as would he also who excluded all but the blind from the galleries of art. Men must be met on their own intellectual plane, and judgment must be so far exercised as not to confound fools with philosophers, or to regard the toys of children as the accouterments of warriors.—Parker. This, however, does not imply that we are not to seek.’” 69 Endnotes: 67 Charles H. Spurgeon, The Gospel of the Kingdom: A Popular Exposition of the Gospel According to Matthew (London: Passmore & Alabaster, 1893), 40-41. 68 Charles F. Schaeffer, Annotations of the Gospel According to St. Matthew, Part I–Matthew I-XV (New York: The Christian Literature Company, 1895), 159-160. 69 J. H. Vincent, The Lesson Commentary on the International Lessons for 1880 (London: Elliot Stock, 1879), 68-69.

0 notes

full-imagination · 5 years

Text

John H. Wright

John Henry Wright “Papa John”, 88, of Pacolet, SC, died Tuesday, July 30, 2019, at Spartanburg Regional Hospice Home. Born August 19, 1930, in Chester, SC, he was the son of the late Jake Woodard Wright and Sue Etta Center Wright. A member of Morning Star Baptist Church, Mr. Wright loved to witness for Jesus and enjoyed gardening and working in his yard. He retired from Kohler Corporation after 40 years of service. Survivors include his wife of 68 years, Shirley Cox Wright; daughters, Vickie Perkins (Don) of Floral City, FL and Toni Keisler (Bruce) of Union, SC; grandchildren, Mindy Wright-Simmons (Zach) of Enoree, SC, Bruce Keisler Jr. (Anna) of Atlanta, GA, Julia Bashline (Nick) of Plant City, FL, and Jennifer Huntington (E. J.) of Union, SC; seven great-grandchildren; numerous nieces and nephews. In addition to his parents, he was predeceased by a son, John Russell Wright; four brothers; and six sisters. A graveside service will be conducted at 11:00 AM Friday, August 2, 2019, in Pacolet Memorial Gardens, 141 Memorial Dr., Pacolet, SC 29372, by The Rev. Herschel Pressley and eulogist, Mr. Don Perkins. Visitation will follow at the graveside. In lieu of flowers, memorials may be made to Spartanburg Regional Hospice Home, 686 Jeff Davis Drive, Spartanburg, SC 29303. Special thanks to Spartanburg Regional Hospice Home for their excellent care. Floyd’s Pacolet Chapel from The JF Floyd Mortuary via Spartanburg Funeral

#Spartanburg Funeral #Funeral Consultant #The JF Floyd Mortuary

0 notes

5axismachiningchina · 7 years

Text

WI - WR - Historical Bristol Street Directory 1871

Posted from 5 axis machining China blog

WI - WR - Historical Bristol Street Directory 1871

Check out these china machined part shop suppliers images:

WI – WR – Historical Bristol Street Directory 1871 Image by brizzle born and bred Mathews’ Bristol Street Directory 1871

Wilder Street, North Street to Grosvenor Road

John Smith, lath render J. T. Ball and Sons, maltsters, etc John Summerville, builder, etc Charles Pitman James Merry, black smith John Tucker Thomas Davis, chimney sweep

William Sherring, nail manufacturer William Nichols – In October 1884 he was 14 years old, living with his parents in Baptist Mills and working at Messrs W Sherring of Wilder Street, a nail manufactory. Whilst carrying iron from the bins he slipped and fell against the flywheel. By the time the machine was stopped, he was dead. There was a fence around the machine, but the workers were in the habit of ‘pushing it aside’.

Withy & Co. ginger-beer, lemonade & soda-water manufacturers James Williams, 1, Cave street cottages Eliza Snow, fly proprietor, 2, Cave street cottages Joseph Johnson, carpenter & undertaker, 3, Cave street cottages George Smith, boot maker William Lambert, grocer, etc Joseph Chard, baker & flour dealer J. Andrews, chimney sweeper Ann Winniatt, shopkeeper Joshua Williams, builder George Mico, grocer Mary Weston, greengrocer James Seamer, beer seller

Mrs William Paul, vict, Two Trees 1794. John Lewis / 1806. Isaac Phipps / 1816. Stephen Seager / 1820 – 22. J. Morrosson / 1823 – 32. Samuel Morrosson 1834 – 45. James Vickery / 1847 – 61. James Bale / 1863. Edwin Hamber / 1865 – 69. George Lambourne / 1871. Mrs. Paul 1872 – 75. George Wintle (jnr) / 1877 – 78. Sarah Sowden / 1879 to 1882. John Sharp / 1883. C. Tomkins.

George Howard, vict, Albion Tavern 1841 – 53. Elizabeth Morrison / 1858 – 66. Henry Couzens / 1867 to 1868. W. Watts / 1869. Francis Virtue / 1871. George Howard 1872 to 1875. S. Barton / 1876. T. C. Manning / 1877. S. Balderson / 1878. C. Wyman / 1879. Samuel Harris / 1882 – 83. William Tarr 1885 – 88. William Bailey / 1889. George Clohesey / 1891. Sarah Ann Knight / 1892. Rosina Pollard / 1896 – 99. Charles Spiller 1901. Edward Coles.

Charles King, vict, Royal Oak 1832 – 34. Henry Watkins / 1869. George King / 1871. Charles King / 1872 to 1874. Mabel King / 1875 – 83. Isabella King 1885. George Knott / 1886 – 1909. Frederick King / 1914 – 17. Ellen White / 1921 – 25. Angelina Reed.

James Newman, vict, Crown 1860. John Yeandel / 1866 – 82. James Newman / 1883 to 1887. Kate Morgan / 1888 to 1891. Kate Rowles / 1892. Thomas Dinan 1896 – 1901. George Jenkins.

James Nash, vict, Royal George 1860. Ann Mundy / 1863 – 72. James Naish / 1874 – 81. Joseph W. Keall / 1882 – 87. William Clements / 1889 – 1901. James Thatcher.

Notes

Harry Dimmock – Living at Wilder Street, he was buried at St Paul on January 19th 1839 aged 71.

Ann Roach – Aged 21 in November 1842, she was taken to the Infirmary as while she was crossing Wilder Street she was knocked down by a fly (cab) which passed over her leg and injured it severely.

Wildgoose Cottages, St Philip’s Marsh

Wilkin’s Cottages, Folly Lane

William Street, Grosvenor road to Ashley Road

1. Maria Fuller 2. William Barter 3. Samuel David White 4. Henry Critchett 5. George Hill 6. James Wilmot 7. Herbert Cousins 8. George Browning 9. Charles Williams 10. Henry Hobbert 11. John Edward Sollis 12. Henry Tom Moody 13. David Bank Edwards 14. William Henry Thomas 15. John Goodeve, tea dealer

Notes

G Drake – Lived at 31, King Square. On 2nd March 1899 wrote to the newspaper stating that John Drake carpenter convicted of theft at the assizes was no connection. He did have a son called John who was also a carpenter who resided at 25, William Street, St Pauls.

William Street, Dings

Samuel Isles, beer retailer (Off Licence) Francis Evans, grocer

William Street, Pylle Hill, Totterdown

2. Edwin Nott, haulier 3. George and Henry Roe 74. Henry Haskins, baker, Victoria house

1. Gilbert Babbage, vict, King William Hotel 1868 – 69. Aaron Davy / 1871 – 83. Gilbert Babbage / 1885 – 88. Matilda Morse / 1889 – 91. Henrietta Thomas 1892 to 1896. John Southwood / 1897. Joseph Gair / 1899. H. Smith / 1904. Emily Newman / 1909. Joseph Gullock 1912 – 21. Florence Annie Geh / 1925 – 38. Frederick Grove.

Williams’ Court, off Barton Street

Richard Excell – Aged 46 in 1818, a shoemaker living with his wife in Williams’ Court, Barton Street, they, were receiving relief payments from St Peter’s Hospital.

Willway Street, Philip Street, Bedminster

Robert Lewis, grocer William Morgan, mason

George Parker, vict, Willway Tavern 1871. George Parker / 1872 to 1886. Herman Tozer / 1887 – 89. Elizabeth Tozer / 1891 – 1906. Alfred Tozer 1909. William Saunders / 1914 – 21. Leonard Wyatt / 1925 – 31. Robert Wyatt.

Samuel Hardwick, vict, Eagle Tavern 1871 – 77. Samuel Hardwick / 1878. Eli Bowditch / 1881 – 82. William Fewings / 1883 – 91. William Hill / 1892. Joseph Wring 1896. Mary Jane Wring / 1899. Henry Nichols / 1901. William Bryant / 1904. M. Broomsgrove.

Jesse Bumbold, vict, Chequers Tavern Whitehouse Lane / Willway Street. 1865 – 87. Jesse Rumbold / 1888 – 99. Benjamin Rowse / 1901. Henry Pillinger / 1904 – 06. Mary Hampton / 1909. Henry Hampton 1914. William Bailey / 1917 – 21. Albert Evans / 1925 – 28. Nellie Catherine Foxwell / 1931. Gabriel Biggin 1934 – 38. William James Rowland.

Willway Street, Whipping Cat Hill to Lucky Lane

15. Thomas Chinnock, dairyman Wethered, Cossham, and Wethered, coal merchants, Railway yard

16. J. Gazzard, grocer and beer retailer, vict, Beaufort Arms grocery, bakery and beer house. 1870 – 76. Joseph Gazzard / 1881 – 86. William Bowyer / 1888. H. Maynard / 1888 – 89. John H. Kennard / 1891. Charlotte Baker 1892. George Dunn / 1899. Elizabeth Gulley / 1901 – 06. Hannah Underdown / 1914. Harry Stubbins.

Wilmot’s Crescent, Rose Street, Great Gardens

Wilmot’s Vale, Pipe Lane, Temple

Wilson Avenue, Wilson Street to Cross Gardens

(Beaufort Cottages)

Mark Appleby Charles W. Porter John Woodward, carpenter and builder Elizabeth Thomas

(Beaufort Place)

John Purnell George Dowling, smith Charles Cockle James Bailey Thomas Wright Edwin Mutton, boot maker

Wilson Court, Wilson Street

Wilson Place, Wilson Street

John Gore, 1, Wilson villas William Mortimer, 2, Wilson villas John Edwards, Aldine cottage M. Bendell, Gloster cottage John Cockle Joseph Baker John Kirby M. Fowler William Thompson John Southern John Cudler, mason Joseph Davis, painter

Wilson Street, Portland Square to Cross Gardens

1. Charles D. Hall, relieving oﬁicer 2. George Higgs Masters 3. William Wills, (post office) 4. Mrs Parry 5. Angus Cameron, draper 6. Henry Jones, carpenter 7. Miss Louisa Roberts 8. James Perry, boot maker 9. Joseph Griffin 10. William Ackland 11. William Smith 12. Charles Allen 13. David Griffin 14. Amos Deacon 15. Edward Taplin 16. Thomas Jones (Gideon Cottages Intersect) 13. James Burrell 14. George Winterson, mason 15. Charles Cuthbert 16. Daniel Chapple 17. James Larcombe, grocer & beer seller 18. Mrs Cox 19. John Routley, grocer & beer seller (cross over)

St. Paul’s National School, Henry George Clevely, master, Miss Wood, mistress – see below

19. John Clark 20. Mary Smith 21. John Marsh, wood carver 22. Samuel Pullin 23. David Williams 24. John Wakley, mason 25. Thomas Wall 26. Jane Ash 27. Elizabeth Holder 28. James Kingcott, tailor and draper 29. Frank Webb 30. George Adlam, junr. 31. Charles Phillips Robert Nicholls 32. John Evans 33. Priscilla Mainwaring 31. Malcombe Robertson, tailor, etc 35. Sidney Sprod 36. John Postance 37. R. S. Deacon 38. Nathaniel Davis

Wright and Butler, lamp manufacturers of Birmingham. 1875 exhibited petroleum heating stoves at the 1875 Smithfield Club Show. Oil lamps with the American-style circular ‘The Union Burner’. By 1913 they had been taken over by Falk Veritas of London but use of the Trade name continued.

Parochial Schools, Wilson Street, St Pauls In 1883 225 boys, 162 girls. In 1898 185 boys, 162 girls. Some members of staff as listed in directories, etc: George Vernon (Teacher), Miss F Perry (Teacher) 1861 Mr Clevely (Teacher), Miss Roberts (Teacher) 1883.

Notes: In 1858 John Henry Trinder who had been a pupil teacher at the school was made a Queen’s Scholar, being entitled to 3 years’ education at one of Her Majesty’s Training Colleges free of charge. At the annual school treat in July 1861 400 children were present in the morning when they were examinaed in Scripture by Rev H Rogers, the incumbent and in grammar, gepgraphy and arithmetic by their respective teachers. In the evening there was a substantial tea in the school room which had been decorated with flowers and mottos. In the centre was suspended a white silk banner with a bridal rosette in the middle, as a token of regard of the incumbent’s daughter, Mary Anne Rogers, who had married Thomas Byard Winter Sheppard the previous week. The banner bore the words ‘God bless our pastor’s daughter – Happiness attend her’ in blue lettering.

George Vernon was Master for 18 years and in July 1868 he left to take up the Mastership of the Earl Ducies schools at Tortworth. Several of his past students started a collection and in the end there were 169 subscribers who gave a total of £25. He was presented with an English gold lever watch with guards and appendages and there was enough left over for a pair of vases for Mrs Vernon. At the presentation on July 20th he was also awarded an illuminated text. Edward William Clevely was the second son of George and Emma Clevely. He died aged 22 in October 1884. In July 1886 Ada Reilly Sims passed the examination for admittance to Red Maids.

Notes

Henry Flower – A groom in the service of Mr Tucker of Surrey Mews. He lived at 10, Wilson Street, St Pauls. In July 1885 he was riding a horse through Cumberland Street when the animal slipped and he sustained a compound fracture of the left leg.

Wilson Terrace, Wilson Street

1. Joseph Bridges 2-3. Harriett Thomas 4. George Case 5. William Blake, tailor 6. S. Barrett, painter, etc 7. Alfred Tucker 8. James Stokes

Windmill Hill, Whitehouse Lane

Edward Edgar, beer retailer Edward Parsons, grocer James Webber, boot maker, Clifton view cottage Mrs Gummer, shopkeeper Albert Stone, Bethel Chapel (Congregational) founded 1855. Windmill Hill Board School. Architect A R F Trew.

Sarah Annie Jones, vict, Rising Sun Alfred Road (Windmill Hill) 1853 – 63. William Old / 1871 – 72. Sarah Jones / 1874. William Cheeseman / 1875 to 1888. William Allen / 1889 – 92. John Crossman 1896 – 1917. William Haines / 1928 – 31. James Templar / 1933 – 50. William King / 1953. Walter Lippiatt.

William Bray, vict, Friendship Windmill Hill. 1871 – 1909. William Bray / 1914. Henry Bray / 1917 – 21. Maurice Gould / 1925. Rosina Gould / 1928 – 31. Rosina Parfitt 1935 – 38. Frederick Burchill / 1950 – 53. Frederick Thorne / 1960. R. C. Loveridge / 1975. D. W. Hooper.

Edwin Griffiths, vict, Saddler’s Arms 1871. Edwin Griffiths.

(Providence Place)

Ann Callow, grocer George Merritt, butcher

Stephen Hopper Hemmings, vict, Spotted Horse Providence Place (Mill Lane) 1842 – 58. Henry Wakefield / 1860 – 69. Samuel Barber / 1871 – 72. Stephen Hopper Hemmings / 1874 – 78. William Davey 1879. George Parker / 1881 – 97. Isaac Gould / 1899. William Brayley / 1904 – 38. Alfred Giles / 1944 – 50. Albert May 1953. Ernest Edward May.

Henry Parker, vict, Colston’s Arms Providence Place, Mill Lane. 1775. Evan Williams / 1792. John Cox / 1837 – 40. James Parker / 1842 – 87. Henry Parker / 1888 – 1901. Charles R. Parker 1904. Frederick Bishop / 1904 to 1908. William Hamlyn / 1909 – 21. Thomas Horner / 1925 – 44. Edwin Nathaniel Watkins 1950 – 53. Frederick Prideaux.

Notes

John Cox (d. January 1899) Aged 43 of Alfred Road, Windmill Hill, found dead in bed. Inquest revealed he suffered pains in his chest. Verdict cardiac failure.

John Howell (d. February 1872) He was 46 when he was found dead in a limekiln on Windmill Hill. His wife Eliza, who had been separated from him for 5 years said he had formerly been a cooper, but due to drink he had had a paralytic seizure and had been put in the workhouse.. He had however left the day before and slept in the kiln where he was found dead by George Rogers a limeburner, on arriving for work.

Windmill Hill Terrace, Windmill Hill

New Mission, Windmill Hill This was opened in August 1884. Rev Canon Mather speaking at the ceremony said many years ago he had unsuccessfully tried to get a church built in the area and was glad to see that there was now a mission rooms. It was beautiful, inexpensive but in want of so many things, not even a harmonium as the one that was there that day had been lent to them. The room was capable of holding 230 people, being 45′ 6" by 20′ 6" with a gallery at one end and a movable platform at the other. On top of the building was a gilded weathervane representing a windmill. A design for a church had been approved at that time, but money was required to carry out the building of it.

Windsor Court, Blackfriars, Lewin’s Mead

Blackfriars Board School, Maudlin Street. Some members of staff as listed in directories, etc: J Whippey (Master), Miss Sophia Vigor (Mistress) 1883-1865 Miss Mitchell (Mistress) 1898.

Moravian Day, Sunday and Infant Schools, Blackfriars and Maudlin Street. In 1872 for 100 boys and 100 girls. Some members of staff as listed in directories, etc: Mr Stockman (Master, Miss Vigor (Mistress) 1872.

Windsor Court, Temple Street

Windsor Court, Kingsland Road

Windsor Terrace, Whitehouse Lane

William H. Gregory, chemist Thomas Webb, greengrocer Samuel Hignell, grocer, etc

John Perrett, vict, Forester’s Arms Whitehouse Lane. 1871. James Perrett / 1872. John Perrett / 1874 – 77. James Crof / 1879 – 89. Wellington Beaven / 1891 – 1917. William Evans 1921 – 35. Arthur Evans / 1936 – 1937. Caroline Evans / 1937. Grace Johnson / 1944 – 53. Caroline Sutor.

Notes

Henry Dalton – In February 1872 he was 35 years old, a labourer of 28, Windsor Terrace, Bedminster. He had been unloading bags of sugar from the ship Zanzibar, when he stumbled and fell about 20 feet into the hold and died on the spot. An inquest was held.

Windsor Terrace, Granby Hill, near Paragon, Clifton

1. Joseph Tinn 2. Mrs McGeachey 3. Michael Castle 4. Rev. Walter J. Whiting 5. Isaac Allan Cooke 7. Henry Tayler 10. Miss P. Usher Herbert De Winton, Windsor villa William F. Fox, 1, Windsor place Arthur Carter, 2, Windsor place

Windsor Terrace, St Paul’s

1. William Garrard 2. Robert Couch 3. Samuel James Toleman 4. Mary Matthews 5. Thomas Austin 6. Noah Browning 7. Charles Wathen 8. Sarah Harding 9. William Besley (police)

Windsor Terrace, Totterdown

Mark Thomas George Richardson, shipping agent W. Bucknell Thomas Powell Felix Raistrick Charles Thomas, builder Robert Goddard John Wallbridge William Paul, mason Charles Woodman, cooper J. L. Vincent, pianoforte tuner

Windsor Terrace, Woolcott Park

Henry Long Benjamin Vowles James Heard J. R. Freeman Charles Blackburn Herr Voit, professor of music George Vinney Miss Chapple George Towning H. R. Wheeler James Chard, British schoolmaster Alfred R. Watson, professor of music H. Evans W. French, grocer & provision factor

Notes

George Wolfe 1834-1890 Born in Bristol, adopted in early life by a Mrs Buckley of Windsor Terrace, Clifton. Painted marine views and landscapes, oil and watercolour. On his marriage went to live in Hampshire.

Wine Street, Corn Street to Narrow Wine Street

1. Mary Bell, ﬁshmonger & fruiterer J. W. Trew, surveyor F. Powell, lithographer 2-3. William and Alfred Edwards, hosiers, glovers, etc 4. Samuel Miller, stationer, fancy depot 5. George Nattriss, confectioner 6. Cotterell Brothers, paper-hangings manufacturers 7-8. O’Handlen & Co., umbrella & ﬁshing tackle manufacturers 9. Samuel J. Burman, watch maker, etc 10. Charles M’Millan, tailor and draper 11-13. A. T. Maishman, milliner and fur manufacturer 14. Baker & Burt, ladies’ outﬁtters, etc 15-16. Charles and Son, tailors 17. Ridler, Coulman, & Co. Manchester warehousemen, etc 18. Joseph Vincent, brush & comb maker 19. G. Edwards and Son, outﬁtters 20. John Catlin, brush and comb maker 21. Edward John, hat maker 21. O. Ransford, wholesale hat maker 22. James Candy & Son, linen warehouse 23. John Stroud, chemist 24-26. John W. Langdon & Co. woollen merchants 27-28. Gray & Co., milliners, etc 29. J. Barker, glass and china warehouse 30. William Pockson & Son, fringe and fancy warehouse 31. Maurice Michael, watchmaker and pawnbroker 32. Wills, Biggs and Williams, general warehousemen 33-35. S. Weston, milliner and mantle warehouseman 36. Thomas Bale, watchmaker, etc 37. Martin Wintle, silk mercer, etc 38. Henry Peart, straw warehouse 39. Hillyer & Trew, hosiers & lacemen 40. Thomas Thompson, hosier & laceman 41. Henry Jacob Allis, watch maker 42. David Hyam, outﬁtter 43. Sharp and Granger, linen drapers 44. Todd and Co. outﬁtters 45-47. Snow and Taylor, linen drapers, silk mercers, etc 48. Coombs & Co. woollen drapers 49. J. Lodge & Co. bonnet, fur, and mantle warehouse 50-54. Baker, Baker, & Co. warehousemen, drapers, etc 55. Richard Taylor, linen draper, etc 56-60. Jones & Co. linen drapers, etc 61-62. D. P. Belﬁeld & Son, toy & fancy goods warehouse 63-64. J. A. Hodgson, hosier and outﬁtter 65. J. Baker, hosier and shirt maker 66. Maurice Moore, tobacconist and foreign money exchange 67. Thomas W. Tilly, hat & umbrella maker & fancy bag dealer

Adam and Eve, Wine Street (also listed as Wine Street Passage) For sale on 19th January 1860 as in the possession of George Knowland under lease for 14 years from 14th September 1857, rent £105. Freehold and free. Listed in Inn and Commercial Tavern section.

Information on landlords: F Probart 1824 Edwin Ward 1836-40 George Knowland 1852 G Knowland 1867 George Frederick Knowland 1878 Elizabeth Knowland 1882. Notes: Richard Trotman described as ‘late landlord’ died aged 46 at Coronation Road on March 20th 1840.

Notes: Mr Knowland had a disagreement with T Jones of Jones & Co when the firm’s new store was being erected in Wine Street owing to a part of a cellar used by Mr Knowland being purchased by Mr Jones during the construction. This boiled over on 1st May 1855. Mr Jones had been celebrating a win in Chancery with a group of friends at the house of Mr McMillan, consuming half a dozen bottles of champagne between them which they decided would benefit froma a brandy and water chaser. So they went to the Adam and Eve, whereupon Mr Knowland burst out, grabbed Mr Jones by the collar, pushed him against a wall and swore that he would not enter. After asking him by letter to apologise and send an amount to the Bristol Infirmary, to which there was no reply, Mr Jones brought a case against Mr Knowland that was heard at the Tolzey Court in July. After hearing the evidence the Recorder stated that it would be better settled out of court, which was done.

In 1856 John Baker was charged at Bristol Police Court with stealing three coats from the tavern, the property of Mr Knowland, the landlord. Baker, a recruit, to whom Mr Knowland was said to have shown great kindness, was said to have confessed his guilt and to be very contrite and on the landlord.s intercession the charge was dropped and Baker handed over to his sergeant.

In January 1870 it was reported that for many years Mr Knowland had placed on the smoking tables each Saturday a box in aid of the Royal Infirmary and General Hospital, He had regularly, until recently before his health failed, shaken the box before each customer in the 2 rooms with a friendly request for a penny. The collection for 1861 amounted to 25 guineas, in 1869 was £25 4s.

Mr Knowland was also a visitor at St Peter’s Hospital and Robert James ‘a big powerful man’ who had been an inmate and knew him from this work was taken to court on 1868 for threatening him when he would not offer employment. In 1883 Mrs Knowland reported the collection boxes holding £2 12s 8d.

In March 1884 Albert O’ Brien and Albert Richards were charged with having stolen a pint measure from the pub. It was noticed by a policeman that the measure was marked with ‘Knowland, Adam and Eve’ on the side. O’Brien said that he had ordered the beer just before closing time and could not finish it all so he had taken the cup away and was going to return it the next week. They were fined 11s without costs.

Notes

George Beard – In October 1892 was charged along with his elder brother George, with stealing dress material and other goods from Messrs Jones in Wine Street. George had been employed by the firm as a porter for 2 years. A shop assistant, Helen Anstey stated that she had cut a length of dress material and put it aside and when she returned it was missing. At 6pm George asked her for paper to wrap a parcel and when she followed him the cloth was found there. He pleaded guilty and when he was accompanied to 2, Orchard Street, the Batch, where he lived other pieces of material were found there. His brother lived in 54, Goodhind Street , where more material was found.

Eliza Emily Cottrell, of Wine Street. Declared bankrupt 2nd June 1868.

Joseph Dyer – A lodging house keeper of Wine Street, inserted a notice in the newspaper, February 1818, expressing thanks to the Governor, Deputy Governor and Guardians of the Poor for not prosecuting him ‘for suffering Margaret Thomas, a single woman to lye in at my house of a Bastard Child, thus bringing a charge upon the parish of St Peter’.

Widow Foord – In 1757 was a glover. Lived near the Corn Market in Wine Street.

Catherine Forster (d. 18th January 1805) Eldest daughter of Mr Joseph Forster formerly an apothecary in Wine Street. Died in her 30th year of a consumption ‘as did her two sisters, a few years past.’ according to obituary notice.

Ralph Oliff – Landlord of the Three Tuns In Wine Street. Was sheriff in 1664 and mayor in 1673 and it is claimed he said he took office ‘solely to persecute the Nonconformists.’ Died aged 64 and was buried in the chancel of All Saints.

Mrs Oxley – In 1827 she and three of her children perished in a fire in Wine Street.

Philip Scapulis (d. 1590) Originally from Trier, a stationer lived in Wine Street. In 1577 he was involved (with others) in a dispute with the Attorney General regarding whether their houses which had previously belonged to the Merchant Tailors’ Guild were therefore property of the Crown It was decided by jury that this was not the case. Wife Elizabeth, daughter Margaret, who was born in 1581 and died 4 years later. It is unlikely that he had any other children as they are not mentioned in his will which left bequests to cousins and godsons, neighbours and an ex-apprentice Richard Foorde.

Businesses Wine Street

The Don, 45 and 46 Wine Street (Clothing) The Bristol branch of the Don opened in 1883 under Manager W H Forsyth, who presided over a staff of 30. was one of many in towns throughout England. The upper floor housed workrooms, where at the end of the 19th century sewing machines were ‘driven by an engine, also acting as the motor for the dynamo forming the generator for the electric light installation.’ The height of technology in the high street.

While bespoke tailoring was carried on using these sewing machines, the ready to wear items were made at Stroud. This enabled them to charge the customer only one shilling per ready-made item over the cost price. The handsome premises were destroyed during the Second World War, although the company carried on. Moving to the top of Park Street, particularly noted in the later years as recommended suppliers of school uniforms.

Parnall & Sons, Narrow Wine Street Parnall’s – much more than shop fitters, although this advertisement was specifically aimed at the grocery trade.

H G Parnall founded the business in 1820 and in 1893 it was being described as ‘immense’, having become a limited company some four years earlier. As well as the main warehouse and showroom in Narrow Wine Street, the company had an iron and brass foundry at Rosemary Street and a steam joinery at Fairfax Street. Scales and weighing machines (including the Patent National Balances invented by Mr Parnall and 20,000 sold between 1883 and 1893) were manufactured at Fishponds. The Patent Agate Hand Scales were described as ‘specially worthy of the attention of tea dealers……when suspended above the counter they will work three times as long as any other scale without getting out of order’.

The wide range of items manufactured and supplied also included weighbridges (suitable for railway companies, collieries and public corporations), scoops, sack lifters, barrows and trucks, canisters (in large variety), counter boxes and window show trays, show glasses, butchers’ and other warranted cutlery, marble top tables (for restaurants etc), show stands, treacle cisterns, safes and cash boxes, patent tills, provision tickets, window name plates, tobacco cutters and tobacconists’ fixtures, chairs, bottling machines hand carts, coffee mills, tea mixers, hoists, lifts and gas engines.

They employed 10 representatives on the road and 400 workmen.

Winscombe Buildings, Frogmore Street

Winscombe Court. Frogmore Street

Winsford Street, Pennywell Road, Stapleton Road

Joseph Thorley, painter, etc Thomas Curtis, tailor, etc Mary Gapper, greengrocer, etc James H. Cole, grocer & tea dealer George Woolley Mrs Mary Young Charles Turner, mariner Charles Shapland Thomas Rutley, shoe maker Joseph Snell, tanner, etc Alfred Johnson, mechanic William Rowe Fitzroy Robert Colborne, painter and glazier John Jennings, baker Simeon Millman, tea dealer

Mary Jenkins,vict, Pine Apple Pennywell Road. In 1881 Mary Jenkins described herself as ‘publican – out of business’. 1853. Robert Fewing / 1854. Mary Fewing / 1861 – 66. James Webber / 1867 – 79. Mary Jenkins / 1883 – 1904. William Whitaker 1909 – 21. Charles Tristram / 1925 – 38. Henry Castle / 1944 – 53. Edith Holbrook (James Webber was a publican, and potato dealer).

Winsley Villas, Coburg Road, Montpelier

Woburn Place, near Grenville Place, Hotwells

Woodbury Place, Black Boy Hill

Woodbury Terrace, Blackboy Hill

Woodland Road, Tyndall‘s Park to Cotham Road

Miss Butt, Bannerleigh house James Proctor, Moreton house Robert H. Symes, Carlton house Capt. Charles Mallard, R.N. Dundonald house Thomas N. Harwood Augustus Phillips, Lansdown house J. S. Marchant, Somerville house William Sturge, Chilliswood house John Hill Morgan, Parklands house Alfred Gardiner, Dale villa

Iron Church In the fashionable suburb of Clifton, amid the large villas, a mission church was built of iron in 1865. Plans were drawn up for a permanent church by the celebrated architect James Piers St Aubyn, his only church in Bristol, and building was slow, 1870-81. His planned steeple, similar in appearance to that built at Christ Church, never rose above the basement stage and serves as a rather enormous NW porch.

Concerns about the stability of the building brought in John Bevan and he rebuilt part of the nave and chancel, completed 1909. It survived in use until 1976 when the parish was joined to St Saviour. The joint parish purchased the redundant Highbury Chapel c1975 which in turn was restored and rededicated to St Saviour & St Mary, Cotham to replace both buildings. The BBC purchased the Tyndall’s Park church for use as a scenery store. The interior was subdivided and a new entrance created in the north aisle. The church was acquired in the mid-1990s by a free-church congregation, and now in use as the Woodlands Christian Centre. Work began in July 2000 to convert the upper floor into supported housing and the ground floor is to be retained for worship.

Houses

Abergeldie, Woodland Road, Clifton No 19 in road. left hand side going towards Park Row.

Bannerleigh, Woodland Road, Clifton No 15 in road. left hand side going towards Park Row.

Carlton House, Woodland Road, Clifton No 11 in road. left hand side going towards Park Row.

Dundonald House, Woodland Road, Clifton No 9 in road. left hand side going towards Park Row.

Gordon Lodge, Woodland Road, Clifton No 17 in road. left hand side going towards Park Row.

Woodland Terrace, Hampton Road to Auburn Road

1. David Clarke Lindsey 2. Miss Eliza Peters 3. M. A. H. Wood 5. Caroline Ridgway 6. Edward Joseph Heyre

Woodwell Cottages, White Hart Lane

Woodwell Crescent, Jacob’s Wells

Woolcott Buildings, Lower Redland Road to Clyde Road

1. William Pincott 2. John Guppy 3. Benjamin Hall, grocer 4. Mrs Boxwell 5. Thomas Gammon 6. George Morgan, dairyman 7. George Parsons 8. James Carp 9. Walter Mizen, junior 10. Walter Mizen, senior 11. John Shorland, carpenter 12. Maurice Taylor, carpenter and stationer 13. Jeremiah Wicks 14. John Henson, boot maker 15. John Bool 16. William John Woodman 17. Enos Boulter 18. ?. Fear 19. John Knight 20. Enoch Ford 21. Isaac House, greengrocer & fruiterer, Fairﬁeld cottage 22. Thomas Roberts, dairyman 23. T. Roberts, teacher of the piano, etc 24. Mrs Ann Ricketts Miss Catherine Downs, dressmaker William Johns John Smith

Thomas Skyrme, vict, Shakespeare Tavern Lower Redland Road 1867 – 75. Thomas Skyrme / 1876 – 83. Emma Skyrme / 1885 – 92. Jane Marie Tavener / 1894 – 1928. Jane Marie Row 1931 – 35. John Pullen / 1937 – 50. William Hardwell / 1953. Lily Rose / 1975. A. T. H. Bryant Jane Marie Tavener/Rowe was the niece of Thomas and Emma Skyrme.

Woolcott Park, Clyde Road to Lover’s Walk

Uriah Mullett, dairyman & haulier William Knowles, Rhosven lodge Albert Gribble, Wynn house Robert Acton Dodds, Gordon house ?. Stockwell house Capt. Thomas W. Hives, Marlbro’ villa George Gatchell, Carrville villa Mrs Frankland Evelyn villa W. B. Morgan, Brockley villa Mrs Mary Harris, Merton villa Mrs Hannah Hall, Eversley house Alfred Albert Holmes, Northcote house Arthur G. Heaven, Lyndhurst villa Mrs Francis Gatchell, Sunnyside villa Alfred P. Menefy, Dunmore villa Mrs John Dix, Penmaen villa Mrs Mary Ann Williams, Kingmead villa Christopher Pocklington, Didsbury villa William Arthur Leonard, Woolbury villa John Clarke Wallop, Innisville villa Miss C. Dickenson, Sidney lodge George Young Home, Roseville villa James Bailey, Sidney house Mrs Edmond Gill, Old Cleve house ?. Rock house Edwin Tardrew, Newlands villa Henry Wansborough, Bewdley villa ?. Ahorn house James Buck, Brookville lodge Jesse Harris, Clarefont house Eliza Knowles, Myrtle lodge Dennis Fairchild, Melrose villa Miss Chard, Gouldnappe house ?. Fripp, Carr villa

St Saviour’s Infant School, Woolcott Park. In 1898 for 100 children. Some members of staff as listed in directories, etc: Misss A Coombe (Mistress) 1898.

Charles Seaman – Living at 6. Leigh Villas, Woolcott Park when prosecuted by Bristol School Board in January 1875 for not sending children to school and fined 3 shillings.

Woolcott Park Terrace, Woolcott Park

George Henry Pike, Gifford lodge Mrs Isabella Butler, Wilton villa Christopher Waltham Porter Miss Morgan, ladies’ school

Worcester Crescent, College Road (South)

Woodforde Ffookes Joseph B. Powell Admlral James Vashon Baker Graham Campbell Mrs Radcliffe Montagu Gilbert Blackburn Miss Elizabeth Salmon

Worcester Lawn, College Road (South)

Joseph L. Roeckel, professor of music Rev. Beedam Charlesworth Mrs Christian C. Jones Dr. George Thompson

Worcester Terrace, Clifton Park

Frederick William Badock, Badminton house Misses Haycock Henry Pritchard Charles Stewart Clarke Rev. Nicholas Pocock Rev. F. Vaughan Mather William Edward Fox Lady Molyneaux Arthur Montague Mrs Catherine Span Robert Dow Ker Rev. Philip Ashby Phalps Gwinnett Tyler

Sshools Clifton Park

Anna Maria Notley & Louisa Nascele Harris, school, Worcester House, Worcester Terrace.

Miss Bartlett’s School for Young Ladies, Badminton House, Clifton park, Clifton. Listed 1898.

Clifton High School for Girls, Clifton Park, Clifton.

A R Douglas’ School for Young Gentlemen, Colchester House, Clifton Park, Clifton. Listed 1898.

Worcester Villas, College Road (South)

Francis Black, M.D. Worcester lodge William Killegrew Wait George Wills Major Owen, Barham lodge Swinfen Jordan, Cherith lodge

Wordsworth Terrace, Woolcott Park

World’s End, White Hart Steps, Jacob’s Wells

Worrall’s Road, Caroline Row, Durdham Down

Wright’s Court, Pipe Lane, Temple Street

#1871 #Bristol #directory #Historical #Street

0 notes

drmonte75-blog · 4 years

Photo

#AnOrdinaryCommentarybyOrdinaryMen

Living to Glorify God Brings Satisfaction to the Soul

ordinarycommentary.blogspot.com

Christ Admonishes Thoughtless JudgmentMatthew 7:1-6

Jesus warns against judging others and the calling His redeemed people to perfection.

Surely, if I know myself aright, I need not send my judgment upon circuit to try other men; for I can give it full occupation in my own Court of Conscience to try the traitors within my own bosom.” 67 Charles Frederick Schaeffer—Verses 3-5: “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

A. Mote=any particle of straw, wood, etc., a splinter here representing a defect or fault.—B. Beam=a rafter, a heavy piece of timber supporting the roof. ‘It is an image of a sin that is immeasurably greater than one represented by a mote.’—Luther.—C. Thine own eye. The eye represents the moral and religious character and conduct. The sense is: Thou hast faults of thine own; thou hast a better opportunity to read thine own heart and judge of its iniquity than thou hast to ascertain the state of thy neighbor's heart. Thy own faults should therefore appear to thee far more heinous than those of thy neighbor. His motives, which thou canst not know, may be in reality less censurable than thine own. (Comp. 23:24, B., ‘thy brother’=thy equal in knowledge, etc.).

Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? How wilt=how canst thou presume to say, etc. (Luke 6:42). The sense is: Thou dost contract guilt already by thy neglect of strict self-examination, and by an unwarranted condemnation of another; thy iniquity is still greater when thou dost hypocritically assume the character of a well-meaning friend and adviser, while thy heart is filled with self-righteousness and pride; these vices exclude all knowledge of thyself, and all sincere regard for the welfare of thy brother (see Rom. 2:21-23, ‘Can the blind lead the blind?’ Luke 6:39).

Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Thou hypocrite=who pretendest to be wiser and better than another, study the divine law, and ascertain first thy own sinful state. Then only, when the light of truth guides thee, and when thou hast, as an humble believer, found joy and peace (Rom. 15:13), mayest thou, with the wisdom which faith imparts, ‘see clearly’ how to teach transgressors (Ps. 51:12, 13) and to strengthen thy brethren (Luke 22:32; see Rom. 2:17-24).” 68

John Heyl Vincent—Verse 6: “6. Give not—These exhortations to gentleness are followed very appropriately by the command to beware of the other extreme, that is, an indiscriminate pouring out of holy things from want of judgment. He who forbids our judging (which decides man’s culpability) commands us to form an opinion, (which marks only the state.) This latter is absolutely necessary for the child of God, in order to distinguish the false from the true.—Olshausen. The holy, a technical term for the sacrificial meats laid upon the altar of God. Of these meats no unclean man was permitted to eat; how much less a dog; to the Jew the dog was odious and unclean; even to touch him was to become unclean.—S. Cox. Unto the dogs—The dog was never a pet or a favorite among the Jews. They lived, and still live in oriental cities, in packs, half wild, generally without masters or owners, and barely tolerated as scavengers. Both Bible of vileness and uncleanness (Lev. 11.7; Prov. 11.22; Matt. 15.27; Phil. 3.2; Rev. 22.15.) —Abbott. Neither cast ye your pearls—It has been suggested that the figure alludes to the resemblance of pearls with peas and acorns. Certain it is that the swine touch with their snouts every thing resembling food. As this casting of pearls before swine, however foolish, must have had some show of reason, it may, perhaps, represent an attempt of satisfying their cravings, and such, indeed, is the true character of laxity; it prostitutes what is highest and holiest to satisfy the animal and the devilish propensities of man.—Lange. Before swine—Tho other part of the similitude is of a different character, and belongs entirely to the swine, who having cast to them pearls, something like their natural food, whose value is inappreciable by them, in fury trample them with their feet, and, turning against the donor, rend him with their tusks.—Alford. Rend you—Such, then, are the twofold consequences: that which is holy, with all its treasures, is lost in iniquity, and more; while its unfaithful and vile administrators also perish in their sin.—Lange. Apostles and bishops must not commit the office of the ministry to a wicked man. No sacred deposit, or responsibility, or even principle, (symbolized by pearls,) must be imparted to an unfit man. No doctrines or religious experiences must be brought before an incapable sensualist. In fine, in imparting the official trusts and the truths of the Gospel, we must discern men’s moral qualities, and deal with them accordingly.—Whedon. Good men should so study the judicial capability of bad men as to cause them selves not to be misjudged and injured. Adaptation to men, places, and things, requires consummate judgment; the savage might be more pleased with a brass button than with a thousand-pound note. He who would give a telescope to a wild barbarian would be deranging the true relations of things, as would he also who excluded all but the blind from the galleries of art. Men must be met on their own intellectual plane, and judgment must be so far exercised as not to confound fools with philosophers, or to regard the toys of children as the accouterments of warriors.—Parker. This, however, does not imply that we are not to seek.’” 69

Endnotes:

67 Charles H. Spurgeon, The Gospel of the Kingdom: A Popular Exposition of the Gospel According to Matthew (London: Passmore & Alabaster, 1893), 40-41. 68 Charles F. Schaeffer, Annotations of the Gospel According to St. Matthew, Part I–Matthew I-XV (New York: The Christian Literature Company, 1895), 159-160. 69 J. H. Vincent, The Lesson Commentary on the International Lessons for 1880 (London: Elliot Stock, 1879), 68-69.

#AnOrdinaryCommentarybyOrdinaryMen

0 notes

drmonte75-blog · 4 years

Text

Christ Admonishes Thoughtless Judgment Matthew 7:1-6 Jesus warns against judging others and the calling His redeemed people to perfection. Charles Haddon Spurgeon—Verses 1-2: “Judge not, that ye be not judged. For with what judgment ye judge, ye shall be judged: and with what measure ye mete, it shall be measured to you again. Use your judgment, of course: the verse implies that you will judge in a right sense. But do not indulge the criticizing faculty upon others in a censorious manner, or as if you were set in authority, and had a right to dispense judgment among your fellows. If you impute motives, and pretend to read hearts, others will do the same towards you. A hard and censorious behaviour is sure to provoke reprisals. Those around you will pick up the peek measure you have been using, and measure your corn with it. You do not object to men forming a fair opinion of your character, neither are you forbidden to do the same towards them; but as you would object to their sitting in judgment upon you, do not sit in judgment upon them. This is not the day of judgment, neither are we his Majesty’s judges, and therefore we may not anticipate the time appointed for the final assize, nor usurp the prerogatives of the Judge of all the earth. Surely, if I know myself aright, I need not send my judgment upon circuit to try other men; for I can give it full occupation in my own Court of Conscience to try the traitors within my own bosom.” 67 Charles Frederick Schaeffer—Verses 3-5: “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye? A. Mote=any particle of straw, wood, etc., a splinter here representing a defect or fault.—B. Beam=a rafter, a heavy piece of timber supporting the roof. ‘It is an image of a sin that is immeasurably greater than one represented by a mote.’—Luther.—C. Thine own eye. The eye represents the moral and religious character and conduct. The sense is: Thou hast faults of thine own; thou hast a better opportunity to read thine own heart and judge of its iniquity than thou hast to ascertain the state of thy neighbor's heart. Thy own faults should therefore appear to thee far more heinous than those of thy neighbor. His motives, which thou canst not know, may be in reality less censurable than thine own. (Comp. 23:24, B., ‘thy brother’=thy equal in knowledge, etc.). Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye? How wilt=how canst thou presume to say, etc. (Luke 6:42). The sense is: Thou dost contract guilt already by thy neglect of strict self-examination, and by an unwarranted condemnation of another; thy iniquity is still greater when thou dost hypocritically assume the character of a well-meaning friend and adviser, while thy heart is filled with self-righteousness and pride; these vices exclude all knowledge of thyself, and all sincere regard for the welfare of thy brother (see Rom. 2:21-23, ‘Can the blind lead the blind?’ Luke 6:39). Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye. Thou hypocrite=who pretendest to be wiser and better than another, study the divine law, and ascertain first thy own sinful state. Then only, when the light of truth guides thee, and when thou hast, as an humble believer, found joy and peace (Rom. 15:13), mayest thou, with the wisdom which faith imparts, ‘see clearly’ how to teach transgressors (Ps. 51:12, 13) and to strengthen thy brethren (Luke 22:32; see Rom. 2:17-24).” 68 John Heyl Vincent—Verse 6: “6. Give not—These exhortations to gentleness are followed very appropriately by the command to beware of the other extreme, that is, an indiscriminate pouring out of holy things from want of judgment. He who forbids our judging (which decides man’s culpability) commands us to form an opinion, (which marks only the state.) This latter is absolutely necessary for the child of God, in order to distinguish the false from the true.—Olshausen. The holy, a technical term for the sacrificial meats laid upon the altar of God. Of these meats no unclean man was permitted to eat; how much less a dog; to the Jew the dog was odious and unclean; even to touch him was to become unclean.—S. Cox. Unto the dogs—The dog was never a pet or a favorite among the Jews. They lived, and still live in oriental cities, in packs, half wild, generally without masters or owners, and barely tolerated as scavengers. Both Bible of vileness and uncleanness (Lev. 11.7; Prov. 11.22; Matt. 15.27; Phil. 3.2; Rev. 22.15.) —Abbott. Neither cast ye your pearls—It has been suggested that the figure alludes to the resemblance of pearls with peas and acorns. Certain it is that the swine touch with their snouts every thing resembling food. As this casting of pearls before swine, however foolish, must have had some show of reason, it may, perhaps, represent an attempt of satisfying their cravings, and such, indeed, is the true character of laxity; it prostitutes what is highest and holiest to satisfy the animal and the devilish propensities of man.—Lange. Before swine—Tho other part of the similitude is of a different character, and belongs entirely to the swine, who having cast to them pearls, something like their natural food, whose value is inappreciable by them, in fury trample them with their feet, and, turning against the donor, rend him with their tusks.—Alford. Rend you—Such, then, are the twofold consequences: that which is holy, with all its treasures, is lost in iniquity, and more; while its unfaithful and vile administrators also perish in their sin.—Lange. Apostles and bishops must not commit the office of the ministry to a wicked man. No sacred deposit, or responsibility, or even principle, (symbolized by pearls,) must be imparted to an unfit man. No doctrines or religious experiences must be brought before an incapable sensualist. In fine, in imparting the official trusts and the truths of the Gospel, we must discern men’s moral qualities, and deal with them accordingly.—Whedon. Good men should so study the judicial capability of bad men as to cause them selves not to be misjudged and injured. Adaptation to men, places, and things, requires consummate judgment; the savage might be more pleased with a brass button than with a thousand-pound note. He who would give a telescope to a wild barbarian would be deranging the true relations of things, as would he also who excluded all but the blind from the galleries of art. Men must be met on their own intellectual plane, and judgment must be so far exercised as not to confound fools with philosophers, or to regard the toys of children as the accouterments of warriors.—Parker. This, however, does not imply that we are not to seek.’” 69 Endnotes: 67 Charles H. Spurgeon, The Gospel of the Kingdom: A Popular Exposition of the Gospel According to Matthew (London: Passmore & Alabaster, 1893), 40-41. 68 Charles F. Schaeffer, Annotations of the Gospel According to St. Matthew, Part I–Matthew I-XV (New York: The Christian Literature Company, 1895), 159-160. 69 J. H. Vincent, The Lesson Commentary on the International Lessons for 1880 (London: Elliot Stock, 1879), 68-69.

0 notes

drmonte75-blog · 4 years

Text

Christ Admonishes Thoughtless JudgmentMatthew 7:1-6

Jesus warns against judging others and the calling His redeemed people to perfection.

Charles Frederick Schaeffer—Verses 3-5: “And why beholdest thou the mote that is in thy brother's eye, but considerest not the beam that is in thine own eye?

Or how wilt thou say to thy brother, Let me cast out the mote out of thine eye; and lo, the beam is in thine own eye?

How wilt=how canst thou presume to say, etc. (Luke 6:42). The sense is: Thou dost contract guilt already by thy neglect of strict self-examination, and by an unwarranted condemnation of another; thy iniquity is still greater when thou dost hypocritically assume the character of a well-meaning friend and adviser, while thy heart is filled with self-righteousness and pride; these vices exclude all knowledge of thyself, and all sincere regard for the welfare of thy brother (see Rom. 2:21-23, ‘Can the blind lead the blind?’ Luke 6:39).

Thou hypocrite, first cast out the beam out of thine own eye; and then shalt thou see clearly to cast out the mote out of thy brother's eye.

Thou hypocrite=who pretendest to be wiser and better than another, study the divine law, and ascertain first thy own sinful state. Then only, when the light of truth guides thee, and when thou hast, as an humble believer, found joy and peace (Rom. 15:13), mayest thou, with the wisdom which faith imparts, ‘see clearly’ how to teach transgressors (Ps. 51:12, 13) and to strengthen thy brethren (Luke 22:32; see Rom. 2:17-24).” 68

Endnotes:

0 notes