volence and self-denial. The Saviour himself was actuated by this self-denying benevolence, of which he is in fact the true fountain. He gloriously exemplified it when he came upon earth to save poor perishing sinners. "Though he was rich, yet for our sakes he became poor, that we through his poverty might be rich."*

Christianity has been the same in its operation in all ages, and under all circumstances. Its influence ought ever to be in active exercise. Circumstances continually occur, to call forth Christian aid and sympathy, and each sincere follower of Jesus, ought at all times to be prepared to make the necessary sacrifices which his religion enjoins, and its prosperity requires. "We then that are strong, ought to bear the infirmities of the weak, and not to please ourselves."+

The Gospel also teaches mankind by example and precept, to consider one another, to provoke unto love and to good works." The principle of expediency or Christian love, is in the present day as applicable, and urgently demanded by the vices of the times, as it was in the age of the Apostle. Motives for Christian sacrifice and benevolent exertion, present themselves under circumstances equally urgent, with those which actuated Saint Paul, when he wrote his Epistle to the Romans. The spiritual advancement indeed, of the Church of Christ, depends in a great measure, on its moral purification and its present and future welfare requires from its devoted professors, sacrifice and self-denial.

The obstacles which oppose themselves to the diffusion of Christian principles, loudly call for renewed and invigorated exertions on the part of its professors. Some of these obstacles, unfortunately, have been found in close connexion with the Christian Church. Among these may be included, the general and unlawful use of intoxicating liquor by all classes of Christian professors. Christians and Christian ministers in the present day, not unfrequently "err through strong drink," the efforts of the faithful servants of God, are more or less frustrated by sensual indulgence; and even the sanctuary of the

*2 Corinth. viii. 9.

+ Romans xv. 1.

Heb. x. 24

Y

Most High, is polluted by the same anti-Christian evil... The interests of religion, our spiritual welfare and happiness, the happiness and safety of our families and succeeding generations, demand from us renewed and unceasing sacrifice and efforts to remove this formidable enemy to religion, to morals, and to truth.

CHAPTER XX.

MEANS EMPLOYED IN VARIOUS AGES AND COUNTRIES, ΤΟ REMOVE INTEMPERANCE.

"Almost every legislator of the world, from what ever original he derived his authority, has exerted it in the prohibition of such foods, as tended to injure the health, and, destroy the vigour of the people for whom he designed his institutions." -Johnson's Debates.

THE evils of intemperance have been variously estimated at different periods of the world. In times of primitive simplicity, great caution was observed in regard to the use of intoxicating liquors. The virtuous feelings of society, however, gradually gave way before an increasing appetite for luxurious gratification. The regulations of the state, even in our own enlightened country, bear the stamp of proportionate deterioration, and more or less harmonize with the depraved morals of the age. Such has been the general experience of mankind, in regard to those national laws which have reference to intemperance. They bear an exact relation to the general estimation in which intoxicating liquors are held, and accordingly will be found in their general character, to correspond with the virtue and morality, or vice and intemperance of the age and country which produces them.

The manners and customs of the Jews, have already been detailed at considerable length; it is unnecessary therefore, to allude to the habits of that remarkable nation, further than by stating, that the temperate practices of other nations of antiquity, appear in a great measure to

have been derived from the regulations of the Jewish

economy.

The records of Persian history, present striking illustrations of the advantages derived from temperance; as well as the pernicious consequences of indulgence in luxurious and intemperate habits. In its days of simplicity, the Persian nation set an example of temperance and sobriety to surrounding nations, worthy of universal imitation. Their children were trained up professedly, with the design to benefit the state, and to promote the general welfare of the community; and as an essential means of securing this object, they were early taught to practice abstinence and self-denial.

The history of Cyrus abounds with illustrations of this fact. From the earliest period he was trained in the temperate habits of the people among whom he was born, and when arrived at more mature age, he refused to depart from the frugal practices of his early years. The same self-denial was enjoined upon his soldiers. By this means he accomplished the mighty achievements for which his name has been so conspicuously handed down to posterity.* Cyrus lived to an advanced age, possessed of all the vigour and advantages of youth, and in the enjoy

* Xenophon relates an interesting anecdote relative to Cyrus, which occurred during a visit, which the latter made, when a boy, to his maternal grandfather Astyages. Cyrus was asked by his grandfather, why he did not swallow some of the wine! Because truly," replied the youth, "I was afraid there had been poison mixed with the cup; for when you feasted your friends upon your birth-day, I plainly found the Sacæan (slave) had poured you out all poison." "And how child,” replied Astyages, "did you know this?" "Truly," said Cyrus, "because I saw you all disordered in body and mind; for first, what you do not allow us boys to do, that you did yourselves: for you all bawled together, and could learn nothing of each other, then you fell to singing very ridicuously; and without attending to the singer, you swore he sung admirably; then every one telling stories of his own strength, you rose and fell to dancing, but without all rule and measure, for you could not so much as keep yourself upright, then you all entirely forgot yourselves; you, that you were king, and they that you were their governor; and then for the first time, I discovered that you were celebrating a festival, where all were allowed to talk with equal liberty for you never ceased talking.”—Xenophon Cyropædia, b. i.

ment of the immense possessions which he had acquired by his successful and victorious career.

The Persians in their primitive state, refrained from the use of wine, except at festive entertainments. Even on those occasions, the excessive use of it was interdicted by the law. "It was provided for by law," remarks Xenophon," that no pitchers, or large wine vessels, should be brought in at entertainments; as being sensible that if they kept from drinking too much, their constitutions both of body and mind would suffer less."*

The records of Egyptian history, afford us but scanty information in regard to the drinking habits of the people of that country. Prior to a particular period in their history, the use of intoxicating wine was looked upon as unlawful, and consequently prohibited. The simple juice of the grape, however, or unfermented wine, was in use at an earlyperiod. Until the accession of Psammeticus, the kings of Egypt who held the sacred office of Priests, abstained altogether from the use of intoxicating wine. This monarch flourished about six hundred and forty years before the birth of Christ. He probably acquired a fondness for wine during his abode with the Syrians, to whom he fled for protection, when his dominions were invaded by Sabacus, king of Ethiopia. Plutarch however on the authority of Hecatæus, informs us that the quantity of wine used by this king and his successors, was definitely prescribed. Diodorus Siculus also affirms the same fact. The Egyptians, he remarks, prescribed even to their kings, a stinted measure of wine at their meals; so much indeed as would refresh, but not inebriate.t

The Romans, during the first ages of their national existence, were exceedingly simple and temperate in their manners. The vice of drunkenness was unknown to this people during the existence of the republic. Wine did not come into general use, nor indeed was the vine cultivated until about six hundred years after the foundation of the Commonwealth. This statement is made on the authority of Pliny, who also informs us that the primitive liba

*

Cyropæd. lib. 8.

+ Diod. sic. lib. 1.