my own table, and never offer it to any under my roof, or in my employment, unless its exhibition as a medicine becomes necessary. This is no painful selfdenial to me. All my experience most decisively and unequivocally tells me that I am far more healthful and comfortable without stimulating drinks than with them. And I firmly believe that ninety-nine out of an hundred of all human beings in health are not benefited, but rather injured in their physical frame, by such drinks; to say nothing of all the dreadful intellectual, moral and social mischief which alcoholic beverages are daily producing in our world.

Under these deep impressions, I consider it as equally my duty and my privilege to lend all my influence and example, toward discouraging and diminishing the use of this dreadful destroyer. I cannot, indeed, concur with some of the ultra advocates of "total abstinence," who believe and teach that the word of God forbids the use of all intoxicating drinks, even in the most temperate degree. I cannot so interpret the language of Scripture on this subject. I must think that several passages in the New Testament, as well as the Old, teach that wine may sometimes be used without sin; and that old, mature wine is preferable to new. I know not how otherwise to understand John ii. 1—11; 1 Timothy v. 23; and Luke v. 39. But when the friends of temperance plead for "total abstinence" on the principle of expediency, on the ground which the inspired apostle assumes in Rom. xiv. and in 1 Cor. viii. 13, I am cordially with them, and sincerely wish that every friend of human happiness might give his countenance to the cause which they are banded to promote. When I

see so many individuals and so many families ruined by intoxicating drinks, I cannot consider as excessive any zeal or any self-denial which has for its object, to discourage the use of this insidious poison. Every patriot, and every Christian, is bound to do all in his power, to save those around him from the vice of intemperance; but ministers and candidates for the sacred office are specially and professionally bound to be, in this as well as every other department of duty and happiness, labourers for the public good.

My firm persuasion is, that, in general, no one who is in health, ought ever, as a system, to drink any thing stronger than water. It is the most natural, the most salubrious, and, in all respects, the best drink. The cases of the most robust and ruddy health that I have ever seen, have been those of persons who drank nothing but water. Among the old Romans, in the purest and simplest periods of their republic, no man was allowed to drink any kind of strong drink, until he had attained the age of thirty And if I could prevail upon every young man to act rigidly upon this plan, putting every thing out of view excepting his bodily health, and his interest for the present life, I should consider myself as having gained a most desirable object.

years.

He who drinks nothing but water, has but little temptation to drink at all more frequently than he ought. Yet it is very possible to take too frequently and too much, even of this simple beverage. I have known some individuals, chiefly students, who unhappily contracted the habit of requiring something to moisten their lips every half hour, or oftener; and even in the pulpit, they could never get through a

discourse of ordinary length, without taking repeated sips of water. This is not only a habit troublesome to others, as well as ourselves, but it is multiplying our wants; it is rendering the lips and fauces more apt to become parched, on the slightest use of them; thus increasing the inconvenience which it is intended to remedy, and constantly spreading a snare before the individual, to crave something less innocent when water of a good quality is not to be procured.

I would say, then, to every one who is forming his habits in this respect, let your plan be to drink but little of any thing. Even the excessive drinking of water may prove injurious, and has proved so to multitudes. The digestion of students is generally feeble at best; but taking much liquid of any kind into the stomach is calculated to render it still more feeble. Drink, therefore, as little as possible, without being incommoded by importunate thirst. Habituate yourself to as few wants, in this respect, as possible. Let not your first request, when you call at a friend's house, be, as the manner of some ever is, to be furnished with "something to drink." Such a request commonly leads to the offer of every tempting article of drink, that may be within reach of your entertainer, and may thus cause him to lay in your way a most serious, and it may be, a fatal snare. Of all men in the world, clergymen, who are very often in the houses of their friends or parishioners, and who are constantly in the way of receiving kind offers of refreshment, ought to be men of self-denial, especially with regard to all stimulating drinks. Without a large measure of this grace in habitual exercise,

they may be considered as constantly standing on the brink of a precipice.

My earnest advice, therefore, is, that, for the double purpose of guarding against personal temptation, and of setting a good example to others, you decline the use of ardent spirits altogether, however pressingly they may be urged upon you; and that you make as little use of any kind of stimulating drink as possible. Discountenance the use of such drinks among all with whom you associate. Let it be seen that you do so on principle. And let your practice testify that you believe and obey your own doctrine.

4. Closely connected with the foregoing particular, is another habit, against which a minister of the gospel ought to be especially on his guard. I mean that of manifesting or cherishing an excessive fondness for luxurious eating.

I shall probably say something hereafter on the mischiefs of intemperate eating, in reference to the bodily health. My design, at present, is merely to speak of those improprieties of manner which are apt to grow out of an undue estimate of this indulgence.

When worldly men show, without reserve, that they worship their palates; when in public houses, and in private families, they are continually manifesting their epicurean character; when they are disposed to give trouble for the gratification of their appetite wherever they may be; when they eagerly seize upon the best pieces of any article of food on the table, thereby showing that they prefer the indulgence of their own taste, to the gratification of any one else; I say, when worldly men allow themselves to act thus, all correct judges know that they

violate good manners; but as "they have their portion in this life," they are expected, when unrestrained, to feel and act with this supreme regard to appetite. And, even with respect to manners, luxurious men, in concerns of this nature, often have influence enough to make a sort of "law for themselves."

But, in ministers of the gospel, or candidates for the ministry, nothing of this kind ought ever to be seen, or so much as suspected to exist. Habits of the most marked simplicity and moderation, in eating as well as in drinking, ought ever to characterize them. Let none, then, ever have reason to accuse you of being particularly fond of gratifying your palate, or of being particularly nice in what is required for that purpose. Eat whatever is set before you, without a word of question or difficulty. And while many eat with a rapidity or a greediness which indicates a mind inordinately intent on the pleasure of eating, let every movement, on your part, indicate that moderation which becomes a minister of Christ. At a luxurious table exercise self-denial with peculiar vigilance. Let it be seen that you have no alliance with the character of a gourmand. Eat commonly but of one simple dish. Eat slowly; gently; without that smacking of the lips, and that noisy motion of the mouth, which are expressive either of extreme hunger, or vulgarity, or both. Eat and drink guardedly, too, lest some article passing the wrong way, should embarrass you before company, and which, in nine cases out of ten, results from haste, and want of care. And finally, eat without talking much about eating. Nothing is more common in company, than to hear much said respecting the