It is also proper to qualify the condemnation of this sin by stating, that the miserable consequences, naturally resulting from it, are not found in all to the same degree. Some, who are in a measure guilty of it, have not proceeded to that excess of indulgence, which obliges them to realize its most aggravated evils. They are hence ready to flatter themselves with the hope of exemption from both its condemnation and its pollution. But let them seriously reflect, that every immoderate indulgence is, to a degree, sinful; and that, having passed the prescribed limits, they are in the utmost danger of confirmed intemperance with all its attendant and consequent hor

rours.

The intemperate are usually profane. As they have not sufficient regard to the Most High to govern their appetites, how can they be expected to maintain a reverence of his name, attributes, works, or word? If indeed they practise a degree of caution in their sober intervals, when under the influence of liquor their tongues are set free from all restraint. Hence what horrid blasphemies often proceed from those, who would scorn, if not shudder, to utter them in their hours of reflection ?

The intemperate are often incontinent. Their habits commonly increase their inclination to this vice; and their associates are of a kind to favour and to encourage its commission.

The intemperate are frequently addicted to gaming. The idleness, which it occasions, and the companions, to which it introduces

them, are powerful temptations to this practice. The evils, which, hence follow, are too obvious to require enumeration.

The intemperate generally lose a regard to veracity. How indeed should we expect them to be cautious in speaking the truth, when they are often in a coudition to be ignorant of what they say?

The intemperate are, it is believed, universally given to "filth. iness and foolish talking." The most obvious effect of excess in drinking is to lose a sense of decency, and to produce volubility. Indecent language and conduct are then the natural consequences. It is curious to remark, in this respect, how drunkenness levels all distinctions, and leads the greatest geniuses to find gratification in the vilest speeches and the lowest pursuits of the vulgar.

The intemperate are too often malicious slanderers. Over their cups they rashly arraign before their tribunal the characters of their most respectable fellow-citizens. Considering themselves the only impartial patriots, they are ready to denounce all, who are not of their party, however virtuous and exemplary, as traitors to their country. Persons of the purest zeal in religion they stigmatize, as guilty of practices, which rank them among the unprincipled. But their language, interlarded with horrid oaths and imprecations, in conjunction with their conduct, gives every reason to suspect, that they are as deficient in true patriotism, as they are incorrect in moral principles.

The intemperate appear, on a cursory view, to possess the high

est enjoyment; and by these means they deceive the unwary, and allure them into their guilty excesses. But follow them to their retirement, and lo! what gloom and depression await them! Accompany them to their houses; and you will find them morose, fretful, and unhappy. Behold, how eagerly they watch for the morning to commence their guilty Career! How evidently do they consider their homes unwelcome, their families uninteresting, their business irksome, and all enjoy. ments insipid, which separate them from their beloved companions, and their customary indulgences? After these remarks upon the evils of intemperance, who can doubt its utter enmity to religion? Were you indeed to take the drunkard at his word, you might sometimes be led to suppose him a model of piety. For he will speak upon the subject with tears of emotion. He will enumerate to you the delights, it affords him. He will often lay claim to peculiar soundness of faith, and will reprobate those, who come not up to his standard, however correct in their lives, as erring from the faith. But all sober christians, of whatever denomination, must agree to pronounce such defenders of the faith, as deficient in some of the essen. tials of religion.

The intemperate are commonly inattentive to the sabbath and religious ordinances

When occasionally in houses of worship, they are prone to apply unwelcome truths to others, without perceiv ing the necessity of self applica tion. Or else they resent the fidelity of the preacher, and de

prive themselves of the benefit of his instructions by indulging anger at his supposed personalities.

A tremendous evil attending intemperance is, that reformation from it is more hopeless, than from any other vice.

Let us look around us, and estimate the very small number, who have been restored from this inveterate habit within the circle of our acquaintance. There are indeed a few precious examples of recovery from this vice, to encourage imitation.

There are but a few, to discourage presumption. How many, may we all remember, who have formed solema resolutions of amendment; but have relapsed? Perhaps none have become confirmed in this vice, who have not, at different stages of committing it, resolved to renounce it. But alas! the power of habit, the strength of temptation, and the feebleness of their efforts have frustrated their good purposes !

It should be seriously considered, that intemperance, like every other habit, will increase by indul. gence. The oftener therefore it is repeated, the more probably will it be confirmed; and the longer it is continued, the fainter will be the desire, the feebler the resolution, and the more difficult the task, of renouncing it.

But when we come to consider, in addition to the present disadvantages of this vice, the future direful consequences denounced against its commission, the black catalogue of evils is complete. To this end let us observe the crimes, with which it is classed, and the condemnation, with which it is threatened, in the word of God,

«Be not deceived. Neither for nicators, nor idolators, nor effemi. nate, nor abusers of themselves with mankind, nor thieves, nor

covetous, nor drunkards, nor revilers. nor extortioners, shall inherit the kingdom of God."

A GENTLEMAN of the highest integrity, (Mr. Cary,) and better qualified than almost any one else, to form a correct judgment in this instance, has calculated that, taking in all the various modes and forms of destruction, connected with the worship at the temple of Juggernaut in Asia, the lives of one hundred thousand human beings are annually expended, in the service of that single idol. And yet the civil servants of the company were not afraid of seize ing the car, and the idol of Juggernaut himself, for the payment of a deficient tribute.

The Marquis Wellesley was informed, that a practice prevailed, of sacrificing, at the change of every moon, many victims, chiefly children, to the river Ganges. He wished to put an end to this horrid practice; and having conferred with some learned natives, and ascertained that this practice was prescribed by no ordinance of religion, a law was issued, declaring the practice to be henceforth murder, and punishable with death. The law was obeyed without a

murmur.

But a second conquest over the native superstitions and cruelties of India, and in which the obstacles were of a far more formidable

23

character, was achieved by Mr. Duncan, afterwards Governour of Bombay.

While resident at Benares, he learned that a custom existed among a tribe of natives in the neighbourhood, of murdering their female infants. He prevailed upon this tribe to enter into a positive engagement, to abstain in future from such detestable acts; and that any of their number who should be guilty of them, should be expelled from their tribe. Thus the practice was abolished in Juanpore. But being informed that it prevailed in the neighbourhood of Guzerat, and was very general among the tribes of Jarejah and Cutch; that it was so powerfully established, as to have overcome the strongest of human instincts,-a mother's love of her infant; he was animated by the benevolent desire, of extending in that quarter also, the triumphs of humanity. This design was at length accomplished, by the resident, Colonel Walker. And about two years afterwards, being in that neighbourhood, he caused to be brought to his tent, some of the infants which had been preserved. True to the feelings which are formed in other countries to prevail so forcibly, the emotions of nature here exhibited,

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were extremely moving. The mothers placed their infants in the hands of Col. Walker, calling on him and their gods to protect, what he alone had taught them to preserve. These infants they emphatically called his children'; and the distinction will probably continue to exist for some years in Guzerat.

51.

Matth. v. 21, 2. Ye have heard that it hath been said by them of old time, thou shalt not kill; and whosoever shall kill, shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, thou fool, shall be in danger of hell fire.

The words, by them of old time, should have been rendered, to the ancients; and it is to be observed, that our Lord does not say, it hath been said to the ancients, but, ye have heard that it hath been said. The Pharisees taught, that an oral, as well as a written law, had been given to their fathers; and this oral law, which was so called, because it was said to be given verbally, contained what were called their traditions. Hence the phraseology, ye have heard that it hath been said.

Thou shalt not kill, is the sixth commandment of the Decalogue.

6

Whosoever shall kill, shall be in danger of the judgment, was traditionary law. Publick sentiment on this subject may best be learned, from decisions upon cases, in which the law was applied. 1. It is said in the Jerusalem Talmud, 'whosoever shall strike his neighbour with a stone, or a sword; or shall throw him into the water, or the fire, from whence he may escape.-but in consequence of which, he dies, the act is homicide, and he who commits it shall be acquitted.' 2. Says the Babylonian Talmud, whosoever shall kill his neighbour with his own hand, by striking him with sword, or a stone; or shall straugle him; or shall burn him, so that he die; whosoever shall himself kill another, he shall suffer death by the voice of the council, or the Sanhedrim. But he who shall hire another to kill his neighbour; or shall employ his own servants to kill him; or shall violently cast him in to a lion, or to any other beast which shall kill him -each of these is a shedder of blood, and the iniquity of homicide

is in him. He is deserving death from the hand of God, but he shall not be condemned to death by the Sanhedrim.'

The Jewish schools distinguish. ed likewise between a brother, and a neighbour. A brother, signified an Israelite in kindred and blood. A neighbour, was an Israelite in religion and worship,--a proselyte. The sons of the covenant, these are Israel. And when the scripture says, if thy ox shall gore the ox of THY NEIGHBOUR, the precept excludes all Gentiles, in the expression, thy neighbour. Maimonides says, : an Israelite killing a stranger dwelling in the land, was not punished with death, because it is said, whosoever shall rise upon HIS NEIGHBOUR, and kill him." A Gentile, and a stranger in the land, who had not been adopted as a proselyte, had neither the title, nor the privileges of a neighbour. In these distinctions, and decisions upon their law, we learn how the scribes were accustomed to interpret the sixth commandment; and how the people had been instructed upon their relations, and their social duties. "But I say unto you," said Jesus, "that whosoever is angry with his brother, without a cause, shall be in danger of the judgment; and whosoever shall say to his brother, Raca, shall be in danger of the council; but whosoever shall say, thou fool, shall be in danger of hell fire."

By recurring to the distinction which we have noticed, and which was made by the Jews, between the judgment of God, and of the council, or the sanhedrim, it will be perceived, that when our Lord

says, "whosoever is angry with his brother without a cause, shall be in danger of the judgment,” he referred to the judgment of God. He is teaching them the spirit of their laws. Not the murderer only is guilty in the sight of God; but he who, without cause, or unjustly, is angry with his brother. It was enough for the scribes,to strip the tree of evil of some of its worst fruits. Jesus laid the ax to the root of the tree. In the eye of the gospel, he that hateth his brother is a murderer; and ye know that no murderer hath eternal life abiding in him." (1 John, iii. 15.)

"Whosoever shall say to his brother, Raca, shall be in danger of the council."

Raca was a term of contempt, and reviling. It was, probably, one of the most contemptuous terms then in use; and our Saviour says, that he who reviles his bro ther by calling him Raca, should be obnoxious to the censure of the council. Examples are cited from the Talmuds, of the application of this term. "Said a heathen to an Israelite, I have prepared proper food for you. Of what sort is it? said the Israelite. Pork, said the heathen. Raca, replied the Jew; I would not eat with you.' "The daughter of a king was married to a mean and sordid husband, and he commanded her to consider herself as his servant, and to take care of his service. Raca, said she; I am the daughter of a king." And, "a disciple of one of the rabbies, having treated with contempt the doctrines of his master, but at last returning to a more sober life, said to his master, teach me, for