The Bible requires us to “present our bodies a living sacrifice, holy and acceptable unto God;” to “purify ourselves, even as he is pure;” to “give no occasion of stumbling to any brother;” to “give no offence to the church of God;” to “love our neighbor as ourselves;” to “do good to all as we have opportunity;” to “abstain from all appearance of evil;” to “use the world as not abusing it;” and, “whether we eat or drink, or whatsoever we do, to do all to the glory of God.”

A Being of infinite benevolence could not prescribe rules of action less holy, and they are “the same that shall judge us in the last day.” Any indulgence, therefore, not consistent with these rules, is rebellion against the great Lawgiver, and must disqualify us for “standing in the judgment.”

As honest men, then, let us try by these rules the common practice of drinking or selling intoxicating liquor.

The use of such liquor, instead of enabling us to “present our bodies a 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.