Among those christian virtues which are to be thus carefully added to faith in Christ Jesus is that of Temperance. Temperance, therefore, is a christian grace, and one of those robes of righteousness with which every believer in Christ should be found clothed. With this abounding in him, the christian shall be neither barren nor unfruitful in the knowledge of our Lord Jesus Christ; while without temperance no man can be a true christian, or have any evidence that he possesses that faith which is unto salvation; for "he that lacketh these things is blind and cannot see a far off, and hath forgotten that he was purged from his old sins." And thus do we find the Apostle Paul enumerating among the fruits of the Spirit, temperance, (Gal. 5: 22, 23,) and affirming that "against it there is no law." Temperance, therefore, is a "fruit of the Spirit" always wrought in the heart, wherein that Spirit dwells, though in different degrees and measures. Against temperance, there is and can be no law, for it is all that the moral law, all that christian principle require. So that obedience to the moral law as a rule, and as written in the heart by the Holy Ghost, will lead to temperance, and this will constitute one of those marks by which wisdom is justified in all her children. Aiming at the glory of God and the salvation of his own soul, through fear of God's displeasure, love to his character and name, and in the exercise of that faith which seeth Him who is invisible, the christian is able to display among his other qualities, that of temperance.

Temperance is, therefore, an essential christian grace. Does any man desire the office of a bishop? he must be temperate. Does any man seek the office of an elder? he must be temperate. (Titus 1: 8, and 2: 2.) Does any man hope he is a christian, and look forward to the recompense of great reward? "every man that striveth for the mastery is temperate in all things.' And does the christian bishop faithfully discharge his high calling as overseer of the flock of God? he must be heard, like Paul, reasoning of temperance, righteousness, and judgment

to come.

On the other hand the most withering anathemas are pronounced in the Bible against all intemperance. The drunkard is classed with the murderer, while of both it is declared that they cannot enter into the kingdom of God. (Gal. 5: 21. 1 Cor. 6: 10.) The intemperate drinker is, therefore, to be expelled from the Church of the living God, unless he will turn from his wicked and ungodly course, for "if any man that is called a (christian) brother, be a fornicator, or covetous, or an extortioner; with such a one (we are) not to eat." 1 Cor. 5:11.

From what has been said it is very evident that the Church of Christ is a Temperance Society, and that it should be composed only of temperance members. No intemperate man is qualified either to enter the christian commonwealth, or consistently with its discipline, to remain within its bosom. It also follows that the gospel is designed to be a system of temperance reform. It addresses itself to the poor, debruted, outcast inebriate. It points out to him the awful gulf into which he is about to plunge. It directs him to a Redeemer who is able to save to the very uttermost all that come unto him, even the chief of sinners; and urging him, as a prisoner of hope, to flee to the refuge set before him; it plucks him, as a brand from the burning, saves a soul from death, and hides a multitude of sins. The gospel is the power of God to the salvation of every drunkard who will believe. Of its first converts, probably ninetynine one hundredths had been intemperate men. In addressing them the Apostle could say, "and such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God." (1 Cor. 6: 11.) Such has been the efficacy of the Gospel in every age and country, and such must ever be its result so far as it extends itself in purity, activity, and power. The time was when drunkenness was a crime almost unknown in Scotland, in the north of Ireland, and in New England; when the doctrines of our Church were preached in fidelity; when its discipline was executed in promptitude and strict impartiality; and when its officers and members were found zealously affected towards every good work. And among that bright and innumerable throng who shall constitute the family of the redeemed, millions will be found who washed the drunkard's robes, and made them white in the blood of the Lamb.

It follows also that the christian church, its Ministers and its members, must be necessarily interested in every enterprise for the suppression or the mitigation of intemperance, whether as it regards drink, or meats, or dress, or money, or any other object which addresses itself to man's appetites and passions.

WHAT THE BIBLE MEANS BY TEMPERANCE.
No. 2.

But if the Bible is thus pointed in its enforcement of the christian duty of temperance-if it so clearly anathematizes all drunkards-if the Church is itself, in one aspect of it, a Temperance Society, organized and leagued together for the very purpose of carrying forward a Temperance reformation, and therefore most deeply interested in every plan by which this happy consummation may be brought about-then it becomes a

matter of the first importance, rightly to understand what the Bible means by Temperance-and what instrumentality it authorizes us to employ for its advancement and ultimate triumph.

What then does the Bible mean by Temperance? This term is evidently used by the sacred penmen in that sense in which it was universally understood by ancient writers on moral science. By these, Temperance was ranked among the cardinal virtues, and was very carefully distinguished from continence or abstinence. By continence they expressed the mental condition of a man who has irregular desires, but does not yield to their gratification; while by temperance they understood the condition of a man whose desires and inclinations, whose appetites and passions themselves were under discipline and control. In regard to any specific indulgence they considered that when in itself proper, it might be practiced by the most temperate man, though it was avoided by him who was reputed to be a man of continence or abstinence; and thus while a temperate man might or might not be continent, just as propriety and duty required, the most abstemiously continent man might be inwardly and in spirit very intemperate. The word Temperance means, therefore, self-government, or moderation with regard to ALL sensuous and animal propensities; the mastery over, and control of all the passions, appetites, and inclinations. The temperate man is one who is master of himself, and who is, therefore, moderate in pleasure, patient in adversity, and humble in the midst of prosperity. He holds the body in subjection to the soul; lays down laws for the subjection of all the inferior powers; and refrains from all indulgence or excess which would either disorder his reason or indispose him to enjoy the pure and spiritual pleasures of the mind.

The word Temperance occurs in the New Testament four times in the substantive form, once as an adjective, and twice as a verb. In reference to Felix and Drusilla it manifestly refers to all those excesses of which they were guilty. (Acts 24: 25.) In the other passage where it is found as a noun, it is enumerated among the graces which are the fruit of the Spirit. (Gal. 5: 22, 23. 2 Peter 1: 6.) As an adjective the word characterizes the christian Bishop, and is opposed to wilfulness, passionateness, quarrelsomeness, and avarice. (See Titus 1: 7, 8.) As a verb, it is once used in reference to sins against the seventh commandment, (1 Cor. 7: 9,) and once in reference to the passions generally. (1 Cor. 9:27, 25.)

Temperance, therefore, as a christian grace, imparted by the Holy Spirit, is that inward power and principle of self-government by which the converted sinner is enabled to regulate his own heart; to cultivate a pure and healthy state of those desires,

affections, and dispositions of the soul, from which the external character and conduct proceed; to deny himself whatever is sinful, improper, and inexpedient; and to use the blessings and the comforts of life without abusing them, or being brought into subjection to them. His heart being purified, to him all things that are lawful are pure. His mind being sound, he sees when to indulge and when to abstain, so that whether he eats or drinks he may do all to the glory of God.

Christian Temperance, therefore, refers to the heart. It lays its foundation in the renewal of our corrupt nature. It makes the tree good that the fruit may be good. It cleanses first that which is within the cup and the platter, that the outside may be also clean. It rectifies the fountain, that the streams may be pure. To constitute Temperance, the heart must be reformed, the will changed, and the desires and inclinations of the mind. all regulated by the dictates of conscience, subject to the supreme regard of the divine will. Although, therefore, every true convert is not at once perfected in temperance; yet no man can be truly and fully temperate who is not regenerate; nor can any man be truly born again, unless he be found "striving for the mastery in all things.'

Christian temperance has regard, also, to the principle and motive by which the heart is actuated. This is what gives character to any action, so as to make the same external conduct virtuous or vicious. The affections and dispositions must be right towards God in order to constitute any man truly temperate. So that he alone is temperate who habitually recognizes the inspection of God's infinite purity; is regulated by a constant regard to God's holy precepts; and aspires after a conformity to God's holy will. It is not, therefore, that which goeth into a man that defileth a man, but that which cometh out of a man; for the kingdom of God is not meat and drink, but righteousness and peace and joy in the Holy Ghost.

Christian temperance has reference also not to any one temptation or indulgence, but to all the appetites, inclinations, and desires, by which we may be enticed to sin against God. A man may thus be intemperate in meat as well as in drink; in sleep; in pleasure; in the pursuit of gain; and in the enjoyment of the most lawful gratifications. The temperate man is no more a glutton than a drunkard, no more a miser, or a spendthrift, than he is inordinate in any other desire. He strives for the mastery in ALL things. He keeps his heart with all diligence, knowing that out of it are the issues of life, and gives all diligence to add to his faith, virtue, and knowledge, and temperance, and patience, and brotherly kindness, and charity.

It will thus appear that christian temperance has reference to all the possible sources of temptation, and not to any one exclusively.

It may be violated by those who never touch, taste, or handle intoxicating drinks. A person may be intemperate, as we have seen, in different ways, by going beyond the bounds of moderation and propriety. Every excess is intemperance, whether it proceed from those lusts which are seated in our animal constitution, or from those desires such as envy, hatred, idolatry, superstition, and covetousness,-which are more nearly related to our intellectual powers. Excess, immoderation, the transgression of those limits assigned by reason, prudence, and the word of God, and the prevalence of the flesh over the Spirit— this is intemperance in its broad and christian meaning.

WHAT THE BIBLE MEANS BY TEMPERANCE.

But if this is what Scripture approves as temperance, and condemns as intemperance, then it follows that the former implies the use, the latter as clearly refers to the abuse, of that to which they refer. Both terms regard objects which are in themselves good, and in their proper use, lawful and beneficial. Our appetites, passions and desires, are not in themselves sinful, but become such by being fixed upon forbidden objects, or indulged in an improper manner, or in lusting after unattainable delight. Thus for instance, it is not sinful to desire or to use any proper drink, but only to desire or to use it inordinately, or to excess. The former is consistent with temperance, the latter is intemperance. And just in this same way may we argue and conclude concerning meats-money-and every other object of desire.

Both temperance and intemperance relate to objects in themselves lawful and proper. Indeed there can exist no such thing as temperance, where any unlawful gratification is in questionsince any desire toward such an object or any indulgence in it, are positively and wholly sinful. Where such sources of gratification are pursued with excessive ardour, the iniquity is therefore twofold, and involves criminality, both in the object contemplated and in the inordinate passion with which it is sought. These terms, therefore, (temperance and intemperance,) have regard to any object in itself lawful, attainable, and proper,temperance being that use of it which is healthful, proper, and contributive to the well-being of the whole man; while intemperance is that excessive, immoderate, and improper use of it, which is contrary to the laws of reason, prudence, and the Divine Word.

Such is the nature of that comprehensive grace, about which Paul reasoned, which dwells in every bosom that has been trans