living sacrifice, holy and acceptable," _actually degrades, and
prematurely destroys both body and mind_. Dr. Rush, after enumerating
various loathsome diseases, adds, that these are "the usual, natural,
and legitimate consequences of its use." Another eminent physician says,
"The observation of twenty years has convinced me, that were ten young
men, on their twenty-first birthday, to begin to drink one glass of
ardent spirit, and were they to drink this supposed moderate quantity
daily, the lives of eight out of the ten would be abridged by ten or
fifteen years." When taken freely, its corrupting influences are
strikingly manifest. And even when taken moderately, very few now
pretend to doubt that it shortens life. But nothing can be clearer, than
that he who thus wilfully cuts short his probation five, ten, or twenty
years, is as truly a suicide, as if he slew himself violently. Or if he
knowingly encourage his neighbor to do this, he is equally guilty. He
is, by the law of God, "a murderer."
But besides prematurely destroying the body, alcoholic drink injures the
immortal mind. To illustrate the blinding and perverting influence of
even a small quantity of such liquor, let a strictly temperate man spend
an evening with a dozen others indulging themselves "moderately:" they
will be sure to say things which to him will appear foolish, if not
wicked; and which will appear so to _themselves_ on reflection; though
at the time they may not be conscious of any impropriety. And if this
"moderate indulgence" be habitual, there must, of course, be an
increased mental perversion; till conscience is "seared as with a hot
iron," and the mind is lost to the power of being affected by truth, as
well as to the capacity for usefulness. And is this destruction of the
talents God has given, consistent with the injunction to "glorify God in
body and spirit?"
Again, the habit of drinking _is incompatible with that eminent holiness
to which you are commanded to aspire_. The great Founder of Christianity
enjoins, "Be ye perfect, even as your Father in heaven is perfect." This
will be the true Christian's desire. And a soul aspiring to the image
and full enjoyment of God, will have no relish for any counteracting
influence.
Is it said, that for eminently holy men to "mingle strong drink" may be
inconsistent; but not so for those less spiritual? This is making the
want of spirituality an excuse for sensuality; thus adding sin to sin,
and only provoking the Most High. His mandate is universal: "Be ye holy,
for I am holy."
To this end you are charged to "abstain from fleshly lusts, which war
against the soul;" to "mortify your members, which are earthly;" to
"exercise yourselves rather unto godliness;" to "be kindly affectioned
towards all men." But who does not know that "strong drink," not only
"eats out the brain," but "taketh away the heart," diminishes "natural
affection," and deadens the moral sensibilities, while it cherishes
those very passions which the Holy Spirit condemns? And how can one
aspiring to the divine image, drink that which thus tends to destroy all
that is pure, spiritual, and lovely, while it kindles the very elements
of hell?
The use of such liquor _is utterly inconsistent with any thing like high
spiritual enjoyment, clear spiritual views, or true devotion_. A sense
of shame must inevitably torment the professor who in such a day cannot
resist those "fleshly lusts which war against the soul;" his brethren
will turn from him in pity or disgust; and, what is infinitely more
affecting, the Holy Spirit will not abide with him. Thus, without an
approving conscience, without cordial Christian intercourse, without the
smiles of the Comforter, how can he enjoy religion?
Abstinence from highly stimulating liquor or food has ever been regarded
indispensable to that serenity of soul and clearness of views so
infinitely desirable in matters of religion. Hence, the ministers of
religion especially, were commanded not to touch any thing like strong
drink when about to enter the sanctuary. Lev. 10:9. And _this_, it is
added, _shall be a statute for ever throughout your generations; that ye
may put difference between holy and unholy_; clearly showing God's
judgment of the effect of temperance on spiritual discernment.
On the principle of abstinence we may account, in part, for that holy
ecstasy, that amazing clearness of spiritual vision, sometimes enjoyed
on the deathbed. "Administer nothing," said the eloquent dying
Summerfield, "that will create a stupor, not even so much as a little
porter and water--_that I may have an unclouded view_." For the same
reason, Dr. Rush, who so well knew the effect of strong drink,
peremptorily ordered it not to be given him in his last hours. And it is
recorded, that the dying SAVIOUR, "who knew all things," when offered
"wine mingled with myrrh," "_received it not_." The truly wise will not
barter visions of glory for mere animal excitement and mental
stupefaction.
Equally illustrative of our principle is the confession of an aged
deacon, accustomed to drink moderately: "I always, in prayer, felt a
coldness and heaviness at heart--_never suspecting it was the whiskey_!
but since that is given up, I have _heavenly communion_!" O, what an
increase of pure light and joy might there be, would all understand
this, and be _temperate in all things_.
The use of such liquor _is inconsistent with the sacred order and
discipline of the church_. A venerable minister, of great experience,
gives it as the result of his observation, that _nine-tenths_ of all the
cases calling for church discipline have in former years been occasioned
by this liquor. This is a tremendous fact. But a little examination will
convince any one that the estimate is not too high. And can it be right
to continue an indulgence that brings tenfold, or even fourfold more
trouble and disgrace on the church than all other causes united? Do not
these foul "spots in your feasts of charity" clearly say, "Touch not the
unclean thing?" Can we countenance that which is certain to bring deep
reproach on the church of Christ? "It must needs be that offences come,
but woe to that man by whom the offence cometh."
The use of alcoholic liquor by the religious community _is inconsistent
with the hope of reforming and saving the intemperate_; and thus shows a
_want of love to souls_. The Christian knows, that _drunkards cannot
inherit eternal life_. He knows also, that hundreds of thousands now
sustain or are contracting this odious character; and that if the evil
be not arrested, millions more will come on in the same track, and go
down to the burning gulf. But the man who drinks just so much as to make
himself "feel well," cannot reprove the drunkard who only does the same
thing. The drunkard may say to him, "My appetite is stronger than yours;
more, therefore, is necessary, in order to make me '_feel well_;' and if
you cannot deny yourself, how can I control a more raging appetite?"
This rebuke would be unanswerable.
All agree that total abstinence is the only hope of the drunkard. But is
it not preposterous to expect him to abstain, if he sees the minister,
the elder, the deacon, and other respectable men indulging their cups?
With mind enfeebled and character lost, can he summon resolution to be
singular, and live more temperately than his acknowledged
superiors?--thus telling to all that _he has been a drunkard_! This
cannot be expected of poor sunken human nature. No; let moderate
drinking be generally allowed, and in less than thirty years, according
to the past ratio of their deaths, armies of drunkards greater than all
the American churches, will go from this land of light and freedom to
"everlasting chains of darkness." If, then, the drunkard is worth
saving, if he has a soul capable of shining with seraphim, and if you
have "any bowels of mercies," then give him the benefit of your example.
Professing to "do good to _all_ as you have opportunity," be consistent
in this matter. By a little self-denial you may save multitudes from
ruin. But if you cannot yield _a little_, to save fellow-sinners from
eternal pain, have you the spirit of Him who, for his enemies, exchanged
a throne for a cross?
Could all the wailings of the thousand thousands slain by this poison
come up in one loud thunder of remonstrance on your ear, you might then
think it wrong to sanction its use. But "let God be true," and those
wailings are as real as if heard in ceaseless thunders.
Again, the use of intoxicating drink _is inconsistent with true
Christian patriotism_. All former efforts to arrest the national sin of
intemperance have failed. A glorious effort is now making to remove it
with pure water. Thousands are rejoicing in the remedy. Not a sober man
in the nation really doubts its efficacy and importance. Who, then,
that regards our national character, can hesitate to adopt it?
Especially, who that is a Christian, can cling to that which has
darkened the pathway of heaven, threatened our liberties, desolated
families and neighborhoods, and stigmatized us as a "nation of
drunkards?"
Is it said, that the influence of a small temperance society, or church,
is unimportant? Not so; its light may save the surrounding region; its
example may influence a thousand churches. And let the thousand thousand
professing Christians in this land, with such others as they can enlist,
resolve on TOTAL ABSTINENCE--let this great example be held up to
view--and it would be such a testimony as the world has not yet seen.
Let such a multitude show, that these drinks are unnecessary, and
reformation easy, and the demonstration would be complete. Few of the
moral would continue the poison; thousands of the immoral abandon it at
once; and the nation be reformed.
The use of this liquor is _inconsistent with the proper influence of
Christian example_. The Saviour says, "Let your light so shine before
men, that they may see your good works, and glorify your Father who is
in heaven." But will men esteem Christians the more for _drinking_, and
thus be led to glorify God on their behalf? Or will the Saviour praise
them for this, "when he shall come to be glorified in his saints, and to
be admired in all them that believe?" Rather, will not their drinking
lead some to excess, and thus sully the Creator's work? Nay, is it not
certain, that if the religious community indulge, the example will lead
_millions_ to drunkenness and perdition? And, on the other hand, is it
not morally certain, that if they abstain, their combined influence will
save millions from infamy and ruin? How, then, in view of that day when
all the bearings of your conduct shall be judged, can you hesitate on
which side to give your influence? It is not a little matter; for who
can conceive the results of even _one_ impulse, among beings connected
with others by ten thousand strings!
The use of this liquor _is inconsistent with, that harmony and brotherly
love which Christ requires in his professed followers_. He requires
them to "love one another with a pure heart, fervently;" to "be all of
one mind;" to be "of one heart and one soul." But who does not see the
utter impossibility of this, if some continue an indulgence which others
regard with abhorrence? Since public attention has been turned to the
subject, thousands have come to the full conviction, that to use
intoxicating liquor is a sinful as well as foolish practice. The most
distinguished lights of the church, and such as peculiarly adorn human
nature, embrace this sentiment. And how can you associate with these,
and yet continue a habit viewed by them with disgust? Ah, the man,
however decent, who "will have his glass, _not caring_ whom he offends,"
_must have it_; but he must also "_have his reward_." "Whoso shall
_offend one of these little ones which believe in me_, it were better
for him that a millstone were hanged about his neck."
The use of intoxicating drink, in this day of light, _is incompatible
with the hope of receiving any general effusion of the Holy Spirit_.
Christians are allowed to hope for the Spirit to be poured out only in
answer to prayer--true, spiritual, believing prayer. "If they regard
iniquity in their heart, the Lord will not hear them." If they wilfully
cherish sin, they cannot have faith. Indeed, how odious the spectacle of
a company looking towards heaven, but in the posture of devotion
breathing forth the foul, fiery element--literally "offering strange
fire before the Lord!"
We are not, then, to expect divine influence to come down "like showers
that water the earth," till we put away that which we know tends only to
wither and consume all the "fruits of the Spirit."
The _waste of property_ in the use of alcoholic drink _is inconsistent
with faithful stewardship for Christ_. Religious "contributions" are
among the appointed means for saving the world. But allow each of the
tens of thousands of professing Christians in this land only three cents
worth of such liquor daily, and the annual cost is some MILLIONS OF
DOLLARS; which would be sufficient to support THOUSANDS OF MISSIONARIES.
Let "stewards" of the Lord's bounty, then, who would consume their
portion of this "_little_" on appetite, ponder and blush for such
inconsistency; and let them hasten to clear off the heavy charge, "_Ye
have robbed me, even this whole nation_."
Again, to indulge in intoxicating liquor _is inconsistent with attempts
to recommend the Gospel to the heathen_. Nothing has done more, in
former years, to prejudice our Indian neighbors, and hinder among them
the influence of the Gospel, than those liquors we have encouraged them
to use. Several tribes have set the noble example of excluding them by
the strong arm of law; and it is only by convincing such that really
consistent Christians do not encourage these evils, that our
missionaries have been able to gain their confidence.
The same feeling prevails in some distant heathen nations. They cannot
but distrust those who use and sell a polluting drink, which _they_, to
a great extent, regard with abhorrence.
Suppose our missionaries should meet the heathen with the Bible in one
hand, and the intoxicating cup in the other; what impression would they
make? Nature herself would revolt at the alliance. And nothing but
custom and fashion have reconciled any to similar inconsistencies at
home.
But not only must our missionaries be unspotted, they must be able to
testify, that _no real Christians_ encourage this or any unclean thing.
With _such_ testimony they might secure the conviction, that our
religion is indeed elevating, and that our God is _the true God_. For
saith Jehovah, "Then shall the _heathen_ know that I am the Lord, when I
shall be sanctified in you before their eyes."
Indulgence in this drink, especially by the church, _is inconsistent
with any reasonable hope that the flood of intemperance would not return
upon the land, even should it for a season be dried up_. The same causes
which have produced it would produce it again, unless there be some
_permanent_ counteracting influence. Temperance associations are
unspeakably important as means of reformation. But they are not
permanent bodies; their organization may cease when intemperance is once
done away; and unless the principle of TOTAL ABSTINENCE be generally
acknowledged and regarded as a Christian duty, by some great association
that _is to be perpetual_, it may in time be forgotten or despised; and
then drunkenness will again abound. Such an association is found only in
"the church of the living God." This will continue while the world
stands. Let the principle of ENTIRE ABSTINENCE, then, be recognized by
all members of the church, and such others as they can influence; and
you have a great multitude to sustain the temperance cause, "till time
shall be no longer." And can the real Christian, or patriot, think it
hard thus to enlist for the safety of all future generations? If parents
love their offspring, if Christians love the millions coming upon the
stage, will they not gladly secure them all from the destroyer? Has he a
shadow of consistency who will rather do that, which, if done by the
church generally, would lead millions to hopeless ruin?
The use of intoxicating drink, as an article of luxury or living, _is
inconsistent with the plain spirit and precepts of God's word_. The
proper use to be made of it, is so distinctly pointed out in Scripture,
that men need not mistake. It is to be used as a _medicine_ in _extreme
cases_. "Give strong drink unto him that is _ready to perish_." Its
common use is condemned as foolish and pernicious. "Strong drink is
raging; and whosoever is deceived thereby, is _not wise_." "They are out
of the way through strong drink; they err in vision; they stumble in
judgment." Such passages show clearly the mind of God with respect to
the nature and use of this article.
Moreover, it is said, "Woe unto him that giveth his neighbor drink." But
does not every man who sells or uses this liquor, as a beverage,
encourage his neighbor to drink, and thus contemn God's authority? Does
he not aggravate his guilt by sinning against great light? And would he
not aggravate it still further, should he charge the blame on the sacred
word? O, what a blot on the Bible, should one sentence be added,
_encouraging the common use of intoxicating liquor_! "If any man thus
add, God shall add unto him the plagues that are written in this book."
To encourage the manufacture of such liquors _is to abuse the bounties
of Providence_. When God had formed man, he kindly said, "Behold, I have
given you every herb bearing seed, which is upon the face of all the
earth, and every tree, in the which is the fruit of a tree yielding
seed; _to you it shall be for meat_." God, then, it seems, intended men
should use the fruits of the earth for _food_. But "they have sought out
many inventions." And one of these is, to convert these "gifts of God"
into a poison, most insidious in its nature, and destructive both to
soul and body. The distiller, the vender, and the consumer, encourage
one another in this perversion of God's gifts. And is this "receiving
his gifts with thanksgiving?" Better, infinitely better, to cast them at
once into the fire, and say unto the Almighty, "We have no need of
these." But the ingratitude does not stop here. When men, in abuse of
the divine bounty, have made this poison, to give it currency, they call
it one of the "_creatures of God_." With as much propriety might they
call gambling establishments and murderous weapons his "creatures." But
how awful the _impiety_ of thus ascribing the worst of man's inventions
to the benevolent God!
For a man to _persevere in making, selling, or using intoxicating
liquor, as an article of luxury or living_, WHILE FULLY KNOWING ITS
EFFECTS, _and possessing_ THE LIGHT PROVIDENCE HAS POURED ON THIS
SUBJECT, _is utterly inconsistent with any satisfactory evidence of
piety_. "By their fruits ye shall know them." And what are _his_ fruits.
Why, as we have seen, he wilfully cuts short his own life, or the life
of his neighbor; he wilfully impairs memory, judgment, imagination, all
the immortal faculties, merely for sensual indulgence or paltry gain; he
stupefies conscience, and cherishes all the evil passions; he prefers
sordid appetite to pure spiritual enjoyment; he is the occasion of
stumbling to those for whom Christ died, and of dark reproach on the
church; he neglects the only means Providence has pointed out for
saving millions from drunkenness and perdition; he wilfully encourages
their downward course; he refuses the aid he might give to a great
national reform; he lends his whole weight against this reformation; he
is the occasion of offence, grief, and discord among brethren; he
grieves the Holy Spirit; he robs the Lord's treasury; he makes
Christianity infamous in the eyes of the heathen; he disregards the
plain spirit of the Bible; and, in fine, he perverts even the common
bounties of Providence. Such are his fruits. And the man, surely, who
can do all this in meridian light, while God is looking on, and widows
and orphans are remonstrating, _does not give satisfactory evidence of
piety_. He shows neither respect for God nor love to man.
Let conscience now solemnly review this whole argument by the infinitely
holy law. Is it indeed right and scriptural to impair body and mind, to
defile the flesh, cloud the soul, stupefy conscience, and cherish the
worst passions? Is it right to bring occasions of stumbling into the
church? Is it right to encourage drunkards; right to treat with contempt
a great national reform? Is it right to offend such as Christ calls
"brethren;" right to grieve the Holy Spirit, and hinder his blessed
influence? Is it right to "consume on lust" what would fill the Lord's
treasury; and right to make religion odious to the heathen? Is it right
to leave the land exposed to new floods of intemperance; to disregard
the manifest lessons of God's word and providence; and to convert food
to poison? Is it indeed scriptural and right to sanction habits fraught
only with wounds, death, and perdition? Can _real Christians_, by
example, propagate such heresy?
Let it not be suggested that our argument bears chiefly against the
_excessive_ use of these liquors; for common observation and candor will
testify that the _moderate_ use of the poison is the real occasion of
all its woes and abominations. Who was ever induced to taste, by the
disgusting sight of a drunkard? Or wise ever became a drunkard, except
by moderate indulgence in the beginning? Indeed, this habit of moderate
drinking is, perhaps, tenfold _worse_ in its general influence on
society than occasional instances of drunkenness; for these excite
abhorrence and alarm, while moderate indulgence sanctions the general
use, and betrays millions to destruction. O never, since the first
temptation, did Satan gain such a victory, as when he induced Christians
to sanction everywhere the use of intoxicating liquor. And never, since
the triumph of Calvary, has he experienced such a defeat as they are now
summoned to accomplish. Let them unitedly pledge themselves against
strong drink, and by _diffusing light on this subject_, do as much to
expose as they have done to encourage this grand device of Satan, and
mighty rivers of death will soon be dried up.
In this work of LIGHT AND LOVE, then, be _generous_, "be sober, be
self-denying, be vigilant, be of one mind;" for the great adversary, "as
a roaring lion, walketh about." And possibly through apathy, or discord,
or treason among professed friends of temperance, "Satan may yet get an
advantage," and turn our fair morning into a heavier night of darkness,
and tempest, and war. But woe to that man who, in this day of light,
shall wilfully encourage the _exciting cause_ of such evils. And
heaviest woe to him who shall avail himself of a standing in the church
for this purpose. I hear for such a loud remonstrance from countless
millions yet unborn, and a louder still from the throne of eternal
Justice.
But "though we thus speak," we hope better things, especially from the
decided followers of the Lamb, of every name; "things which make for
peace, things wherewith one may edify another, and things which
accompany salvation" to a dying world.
FOUR REASONS
AGAINST THE
USE OF ALCOHOLIC LIQUORS.
BY JOHN GRIDLEY, M. D.
In presenting this subject, it shall be my aim to state and illustrate
such facts and principles as shall induce every man, woman, and child,
capable of contemplating truth and appreciating motive, to exert the
whole weight of their influence in favor of the "TEMPERANCE REFORM."
There are _Four Reasons_ which claim special attention.
The FIRST REASON we would urge, why the use of alcoholic liquors should
be altogether dispensed with, is their _immense cost_ to the consumers.
It is estimated from data as unerring as custom-house books, and the
declarations of the manufacturers of domestic distilled spirit, that
previous to 1826, 60,000,000 gallons of ardent spirit were annually
consumed in these United States; the average cost of which is moderately
stated at fifty cents per gallon, and in the aggregate _thirty millions_
of dollars.