meats, was, abstractly considered, a matter of indifference ;* but the brethren were bound to take heed, lest by any means this liberty of theirs should become a stumblingblock to them that were weak.† For if any man saw him who had knowledge sit at meat in the idol's temple, might not the conscience of him who was weak be emboldened to eat those things which were offered to idols, and thereby bring himself into condemnation? The concluding appeal ought to be deeply considered by every truly sincere Christian in the present day. "And through thy knowledge shall the weak brother perish, for whom Christ died ?"‡ "But when ye sin so against the brethren, and wound their weak conscience, ye sin against Christ.§ Wherefore, if meat make my brother to offend, I will eat no flesh while the world standeth, lest I make my brother offend."|| The The apostle subsequently with much earnestness warns them to flee from idolatry; and, as a means of avoiding temptation to it, urges the necessity of refraining from attendance at the idolatrous feasts of the heathens. things which were sacrificed by the Gentiles were sacrificed to devils; and therefore Christians could not with propriety associate with them in their impure festivities. How could a Christian drink the cup of the Lord, and enjoy the spirituality of divine truth, who had been participating in the sacrifice offered to demons? Admitting, however, that idols were nonentities, (as conceded by false teachers, who had crept in the church,) the apostle reasons that attendance at the feast instituted in honour of those idols, might be a source of great temptation to many of the brethren who did not possess so great a degree of faith and knowledge. Considerations regarding the welfare of others ought to engage the attention of all sincere believers, and everything should be avoided which could militate against the conversion of souls, and their steadfastness in faith. "Whether, therefore," concludes this inspired writer, "Ye eat, or drink, or whatsoever ye do, do all to the glory of God."T A singular feature presents itself in this controversy, not unlike one that is now displayed in regard to temperance societies. A charge was brought against the Christian religion, that the Gentile converts, by their superstition, would do away with the sacrifices offered to idols, and thus 1 Cor. viii. 8. Ibid.-13. † Ibid. 9. Ibid. 11. § Ibid. 12. T Ibid. x. 31. destroy the market for cattle.* In the same manner, the various temperance associations now established in this country, are accused of advocating principles destructive to the interests of trade, and the maintenance of the revenue. The philosophizing teachers, whose speculative doctrines had occasioned so much uneasiness in the various primitive churches, with the view to escape the terrors of persecution, and the desire to reconcile the worship of the Almighty, with worldly conformity, were induced to promulgate views utterly at variance with the spirit and objects of Christianity. Hence, the many lamentable divisions, which subsequently disturbed the peace, weakened the faith, and vitiated the practice of the church of God. Doctrines, promulgated by certain teachers, who were believers in a system consisting of Judaism and heathen philosophy, occasioned some observations on the subject of meats, in St. Paul's Epistle to the Colossians. The apos tle warns the Colossians, "to beware lest they be ensnared through philosophy and vain deceit, after the traditions of men, and the rudiments of the world, and not after Christ, in whom dwelleth all the fulness of the Godhead bodily."+ After these suitable admonitions and advice, in which is contained a description of the privileges and glories of the Redeemer's kingdom, he proceeds to show, that the coming of Christ had cancelled the ceremonial law; and that no man, therefore, had a right to judge them in respect to meats and drinks, and other circumstances which he specially mentions,‡ and which were merely types of better things that were to come. The doctrines inculcated by these false teachers, and the superstitious abstinences which they imposed, were calculated to draw their minds from seeking the intercession of him, who was the great Mediator between God and man, and by whom alone they could secure free access to the Almighty, and to the throne of his grace. In the first Epistle of St. Paul to Timothy, these pernicious heresies are further adverted to, and the inefficiency of any plan of salvation exposed, which was not founded on the word of God. Allusions are made to some, who in the latter times shall depart from the faith, giving heed to seducing spirits and doctrines of devils. "Forbidding to marry, and commanding to abstain from meats, which God hath created to be received with thanksgiving of them which *Pliny's Letter to Trajan. Colossians ii. 16, † Colossians ii. 8, 9. believe and know the truth. For every creature of God is good, and nothing to be refused, if it be received with thanksgiving, for it is sanctified by the word of God and prayer. In this Epistle, St. Paul merely refers to a superstitious reliance on bodily abstinences, as calculated to procure divine favour; and does not in any respect impugn his former declarations, of the inexpediency of many things under certain circumstances, or the propriety and necessity of Christians abstaining from such indulgences, as might prove a stumblingblock to their weaker brethren.t The writings of St. Paul, so far as they embrace this object, form a highly interesting subject of reflection. With that apostle, the principle in question, was not merely a local and accidental arrangement, but a practical illustration of the essence and spirit of Christianity-CHRISTIAN LOVE. The principles of Christianity, instruct mankind not to live for themselves only, but so to regulate their conduct, that it shall operate beneficially on the welfare of their fellow-creatures. "Let no man seek his own, but every man another's welfare." It is the spirit of this benign principle, which animated the followers of Christ, in all ages, enabling them patiently and effectually to endure the scorn of the world, and the privations and degradation, consequent on a life of benevolence 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 Chris * 1 Tim. iv. 1, 3, 4, 5. † 1 Corinth. x. 23; Romans xiv. 20; 1 Corinth. viii. 13. 1 Corinth. x. 24. Romans xv. 1. § 2 Corinth. viii. 9. 432 THE TEMPERANCE OF THE PRIMITIVE CHRISTIANS. tian 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 St. 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 selfdenial. 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 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, TO REMOVE INTEMPERANCE. "Almost every legislator of the world, from whatever 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 imita |