setting a pernicious and ungodly example to those around them, in the more restricted walks of life. Talk to such of self-restraint or self-denial, and they will think it well enough for a subject of moralizing, but never imagine that they themselves need to adopt it. They are always safe enough; but some of their neighbours may need watching! Talk to them of setting an example to others of sobriety, economy, or temperance, or abstinence from that which evidently brings misery to thousands, and which, in itself considered, is not needed for the comfort or happiness of man; and they will either begin to argue, that " every creature of God is good," (of course, making "creature" of everything they desire,) " and worthy to be received with thanksgiving," - or else express fear, that too rigid a course of temperance will do injury to the service of religion! Such over-scrupulous Christians need to be regenerated; they are yet to understand what the Scriptures mean, when they speak of self-denial; or whether, indeed, there be any such virtue among men.

As there exists a strong sympathy between the body and mind, it is necessary that the one should be kept in order, that the other may act efficiently. The sensualist, glutton, and drunkard have not clear, active minds. They differ essentially from the morally temperate. This is but the repetition of a physiological truth, which every one ought to understand. The old doctrine of fasting, when properly understood, has much of philosophy in it; and were it now more generally practised by certain classes of men, the world would be better. The same remarks will apply in relation to abstinence from intoxicating drinks. In this day, we need no long argument to convince us of the propriety of discarding that enemy, which "biteth like a serpent, and stingeth like an adder." The words and actions of Christians and philanthropists have gone out with so much power, that we are led to give praise to God in view of the prospects of temperance in our world. In this holy cause, let every Christian do his whole duty.

While we have before us the subject of Christian temperance, a few remarks on a certain crying evil in the Christian community, may not go amiss. In alluding to it, "great plainness of speech" will be observed.

I have seen the professor of that religion, which specially enjoins upon its votaries the observance of the virtue of temperance, mingling with his religious speeches the fumes of the intoxicating cup. Nor have I found any one denomination alone marked with this disorder. I have heard the Catholic, who boasted the highest, holiest, and purest church on earth, talk of piety and denounce heretics, with the sin of drunkenness upon him; - and the Episcopalian, rigid and wise in his own conceit, but a fool, because his eyes were red with wine; - the sober-faced Presbyterian, - the zealous Methodist, the liberal Unitarian, - each talking religion, while the inner and outer man gave evidence, that "the worm of the still " was doing its work of death with them! Yes,

I have attempted to converse with one, who believed Universalism, and Unitarianism, and Infidelity all alike, and ruinous to the souls of men, - and endless misery the most salutary doctrine to preach to the sinner, while his tongue faltered as he talked, because of drunkenness! I have heard the exhorter in the revivalist meeting tell how good it was to "get religion," and "love the Lord," and "feel happy," while I have had reason to believe, that his happy feelings were occasioned by the inebriating draught.

But I have witnessed that which to me is worse than all yet alluded to. I have known the professed believer in that doctrine, which declares God the best of all beings, and the doctrine of his unbounded grace the best of all doctrines, and the religion of his Son, the Saviour of all men, the best of all religion, because it teaches us to "live soberly, righteously, and godly in this present world," and to be "temperate in all things;" I have seen this very man a drunkard, - a lover of that which renders man a brute, - a haunter of places where the waters of death were dealt out; and I have been mortified, confused, and confounded to hear that man attempt to argue with the sober-minded opponent, and tell him of the doctrine, that brings "peace and good-will to men," and which teaches works of righteousness, and acceptance with God of all such as perform them, while he was much the worse for the liquor he had been drinking! - And often have I prayed, " Lord, deliver us from such stumbling-blocks, and take away this curse of intemperance from the midst of us !"

And yet more. I have known those, who have seen these things, who were free to talk of them, and to mourn over them, and whose hearts were too good to look upon such evils with allowance, - at the same time unintentionally giving countenance to these very evils in our ranks. How? By taking their stand away from that cause which, if it shall prevail, will, according to universal admission, clear all our churches and societies of this strange combination, "rum and religion." I here speak

of those, who, while they desire the prevalence of temperance among us, either take no part or lot in the great temperance reformation now going on in this and other lands, - or who, joining in the common opposition, cry that it " is a sectarian thing," or the work of zealots, or "modern Phariseeism," or "too fast and too far," with all the other usual cries and accompaniments; exert an influence, which must, despite of all their good intentions, go with rather than against the very examples of intemperance to which we have referred.

Why is it, that we cannot awake to this matter, - and keep awake? Who loves intemperance in drinking, that scourge to us all, and especially to our churches ? No good man, - no Christian. - Then why not work against it? If the cause of temperance be a good one, why not say so by zealous actions; and not sit down in supineness, and merely give assent to the general opinion, that intemperance is a sore evil, and that it is best to be "temperate in all things," while the poor drunkard, yea, and even the professed Christian inebriate, who talks religion and liberality, while his breath is contaminated with the pestiferous odor of the intoxicating draught, stands just over the way, taking courage from the coldness of those who, on one of the most thrilling topics that ever could excite the true feeling of the church universal, say and DO NOT!"

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On the evil of drunkenness, the Scriptures are explicit. "Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness, and the cares of this life. Be not among wine-bibbers, among riotous eaters of flesh; for the drunkard and the glutton shall come to poverty; and drowsiness shall clothe a man with rags. - Who hath woe? who hath sorrow? who hath contention? who hath babbling? who hath wounds without cause? who hath redness of eyes? They that tarry long at the wine; they that go to seek mixed wine. - Woe unto him that giveth his neighbour drink; that puttest thy bottle to him, and makest him drunken."

The virtue of temperance, in short, is that of selfgovernment; and while it leads us to avoid extravagance and excess, its influence is favorable to the true pleasure and happiness of man. Temperance or moderation should be observed in religion, in speech, dress, eating, drinking, labor, pleasure, and repose. In all these things, temperance is necessary to our comfort and well-being; and, if not heeded, we shall suffer for our neglect. Life is too precious to be wantonly abused; too holy a gift not to be improved; and since a kind Creator has granted us such a blessing, and has bestowed on us so many means by which it can be rendered profitable and happy, we should diligently seek to honor ourselves, and thus glorify God in our bodies and spirits which are his.

for

Such are the fruits of the Spirit, against which the apostle says, "there is no law." All truly enlightened minds will agree, that were these fruits everywhere seen, there would be none "lawless and disobedient," the law of God would be universally observed and fulfilled. If the truth dwell richly in our hearts by faith, we shall bring forth these fruits; and if we do not present them, we give painful evidence, that although we may have the body of faith, the spirit is wanting. Let us search our own hearts, and implore God to grant us the productive power of the Spirit, that we may bring forth its fruit, thirty, sixty, and a hundred fold.