quently refreshed by the same gracious agency-the Holy Spirit of witness quickening his soul, producing "peace, love, and joy in the Holy Ghost," we can easily conceive that, after the lapse of a considerable period of time spent without the enjoyment of the comforts of religion, and much more, if it be spent in vice and licentiousness, that the evidence of the fact of his conversion, under such circumstances, might be so far effaced from his mind, that it might be a doubtful question, even with himself, whether the pardon of his sins were a genuine fact, or only a creature of imagination. And, as a further confirmation of this doctrine, we would remark, that there are, perhaps, but comparatively few conversions but what more or less are doubted by the subjects of them, within the period of a few days after they take place. And we would appeal to the testimonies of the living, and the memoirs of the dead, for the truth of the sentiment, if the doubts of such are not dispelled by the same gracious agency by whose evidence their confidence of acceptance was, at first, chiefly produced we mean the witness of the Spirit: and if the established confidence of such are not formed and confirmed by repeated operations of the same gracious Spirit, imparting clear and living evidence of their sonship to God? And we might venture a similar appeal to all living evangelical believers, if it be not by the lustre which this heavenly visitant sheds upon their minds, and with which he refreshes their memories, that their confidence, both of past pardon and present acceptance, is supported and confirmed? And that if, without this, both the one and the other would not, in process of time, become doubtful; and finally the one, that is their present acceptance, be disbelieved, because not true, and the other, as St. Peter seems to intimate of some, become, in all probability, forgotten.

Although we have, in this discourse, chiefly directed our attention, when speaking of a genuine religious experience, to the witness of the Spirit, because our discussion seemed to call our attention chiefly to that view of the subject; yet, let it not from hence be inferred that we place a slight reliance on the evidence of our own spirit, or conscience. We admit, and rejoice in the fact, that when the graces of the Spirit in the believer's heart, and the corresponding virtues in his life, are formed and established, he, by perceiving the coincidence between his own religious character and the Christianity of the New Testament, rationally infers the truth of his own personal religion. And we are also aware, that this use of his reason is ordinarily made at a very early period after he is afforded the first visit of the witnessing Spirit, manifesting itself in "peace, love," and "joy in the Holy Ghost." But still, without the witness of the Spirit at first manifested in "peace, love," and "joy in the Holy Ghost," the data for such an inference would never have been furnished in his experience and character, nor will that data be continued, without the repeated visitations of the same heavenly witness in his heart.

SERMON XI.

BY REV. NOAH LEVINGS,

BROOKLYN, N. Y.

THE EVILS OF INTEMPERANCE.

PROVERBS, Xx. 1.

WINE IS A MOCKER, STrong drink IS RAGING; AND WHOSOEVER IS DECEIVED THEREBY IS NOT WISE.

MUCH has been said and written on the important subject of temperance. The ground has been occupied by those who have done so ample justice to the subject, that it no longer has the charm of novelty to recommend it to the consideration of the public. While, however, it has lost this temporary auxiliary to its success, it has gained an important position in the public mind, and is now exerting a most happy and saving influence over the moral habits of thousands of the inhabitants of the United States.

From the venerable Wesley, who was among the first and most efficient who proclaimed open war against intemperance, to the late efforts of temperance societies, this subject has been most ably handled in almost every point of view. Notwithstanding this, however, it is the indispensable duty of every lover of God and man to set his face against this growing and destructive evil of the present day, and help to reiterate the voice of warning from one end of this vast continent to the other.

This is the more necessary, as the vice of intemperance has, of latc years, assumed a more bold and daring stand, and unblushingly carries on its work of destruction in the very face of the sun. Neither the thunders of the divine law, nor the disapprobation of public sentiment, have yet been able either to drive or shame this vice from the land. Time was, indeed, when it was deemed so disgraceful for a man to be guilty of intoxication, that those who were drunken, were drunken in the night;" but, at this age of improvement and refinenent, this vice has received, and does still so often receive, the sanc

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tion of the daylight examples of many of the rich and otherwise influential parts of society, that it is no uncommon thing to see men lying intoxicated in our streets in open day. Public sentiment is not yet sufficiently armed with the terrors of disgrace and infamy to drive this vile practice into the darkness of midnight; but, should the efforts which are now making go on with a steady tide of successful operation, the time, we trust, is not far distant, when intemperance shall again take its proper place and character among the "unfruitful works of darkness." This I say, because drunkenness we shall ever have, while sin, strong drink, and sinners are found on the earth. I view the idea to be of the most chimerical character, to suppose that while these remain, intemperance will ever be wholly exterminated from the earth. No; while we have temperate drinkers, we shall ever be infested with drunkards: for the latter are manufactured from the former. Much, however, may be done, and, indeed, much has already been done, to lessen the magnitude of this national calamity, and produce the happiest effects on society. Many a female heart has been disburdened of an almost insupportable load of grief, at the reformation of an intemperate husband. Many a parent, whose gray hairs a profligate son was bringing down with sorrow to the grave, has been made to rejoice and say: "It is enough-Joseph, my son, is yet alive;" Rejoice with me, for "my son was dead and is alive again, he was lost and is found." Many a habitation, before as desolate and dreary as the very chambers of death, has been lighted up with the lamps of prosperity and the smiles of friendship. Yea, through the instrumentality of the friends of temperance, many a brand has been plucked from this all-devouring fire, and given back, with great rejoicings, to the bosoms of his friends, and to the church of God. And, to insure success, this work must still be pursued. There must be "line upon line, and precept upon precept."

I deem this a proper and convenient opportunity to vindicate that religious denomination to which I have the honor to be attached, against an unkind, and, as we think, false insinuation, lately thrown out at a temperance meeting, namely, That the Methodists, as a denomination, are opposed to the cause of temperance. This insinuation was the more unlocked for, as the Methodist Episcopal church is probably the only church on the continent (unless it should be the Friends') whose discipline makes total abstinence from ardent spirits, except in cases of necessity, a condition of church membership. This insinuation, therefore, comes with rather an ill grace from those who have got so late into battle against the common enemy; and looks too much like an effort to cast dust upon their fellow-soldiers in order to hide their own former delinquency. Be this, however, as it may; we leave it, and rejoice that the different denominations are waking up to this important subject, and heartily bid them God-speed in the good

work of reforming drunkards, and preventing the sober from becoming such. That the Methodist Episcopal church has not viewed the cause of temperance in an indifferent light, nor treated the subject with utter neglect, is evident, not only from the numerous instances of success in the reformation of the intemperate, with which it has pleased God to bless the labors of that church, but also from the fact that, as early as the year 1739, total abstinence from spirituous liquors, except in cases of necessity, was made one of the conditions of admission to, and continuance in, the Methodist societies.

And when those societies which had been formed in America were, in the year 1784, formed into a distinct and independent church, this rule in relation to temperance, together with two others upon the same subject, was incorporated into the discipline of the Methodist Episcopal church, and have ever since occupied a place among the standing rules of that church.

When we have said thus much, not by way of boasting, but to clear ourselves from the insinuation above referred to, we are ready to acknowledge that we have by no means done all we might, with the means in our hands, to stop this prevailing evil. We might have preached more frequently and more pointedly against this crying sin. We might have excommunicated every temperate drinker from the bosom of the church, and thus have rolled away the reproach from Zion. God forgive us, and help us no longer to be guilty of our brother's blood. We now invite the serious and prayerfu! attention of the reader to the specific object of the present discourse—TO ENU

MERATE SOME of the EVILS OF INTEMPERANCE.

1. Wine is a mocker.

Wine, or the simple juice of the grape expressed, was probably the only intoxicating liquor used by the ancients. The distillation of ardent spirits, by a chemical process, owes its invention to a more modern date; and is, doubtless, among the "many inventions" sought out by man, in his departure from that original rectitude in which he was first created. We use the term wine at present, however, as a general term, including in it every species of intoxicating liquor used by men at the present day. We are not to understand by this expression of the inspired writer, that ardent spirits, of themselves considered, have any more deleterious effects upon the human character or constitution than arsenic, or any other substance, either of the mineral or vegetable kingdom. Wine will mock no man, if it be carefully abstained from. It is only when provoked and irritated by the hard usage of the intemperate, that it becomes an enemy to the reputation and constitution of mankind. Hence the expression is rather to be understood of the intemperate use of ardent spirits, than of any intrinsic evil existing in the substance itself.

By the creative energy of an inimitable figure, the sacred writer

has here given to the vice of intemperance a kind of personification. There is attributed to it all the intellect and intelligence, all the good sense and sobriety, and all the decency and good behavior of the drunkard. It is represented as employing these powers and faculties in the contemptuous ridicule of poor human nature. And, surely, there never was a truer character given of intemperance. Man, undegraded by this contemptible vice, is a noble structure, whether we contemplate his body or his mind. He is characterized by intelligence, by a faculty of reasoning, by an accurate judgment in many things, and by a power of communicating the secrets of his heart to his fellow beings. But in each of these he suffers material loss by intemperance. If he have been a man of knowledge and general intelligence, his knowledge, by inebriation, is reduced to the circumscribed limits of an idiot. Though his giant mind was able to grasp the most profound subjects, and reason upon them with the most philosophical accuracy, intemperance paralyzes these noble powers, and leaves its poor, degraded victim, at best but the mere wreck or shadow of his former self. Had he the reputation of a man of a sound judgment, in matters which concern church or state? intemperance has blasted that reputation, and left the miserable wretch without either public or private confidence. Was his conversation intelligent and instructive? and did his friends and neighbors listen with profound respect to the communication of his wisdom? Alas, how changed! Intemperance has played the fool with his understanding, and left him the object of commiseration to the wise and good, and of jesting and ridicule to the rude sons of folly and vice. Who, that ever listened for five minutes to the incoherent and unintelligent jargon of the swelled tongued drunkard, but was deeply convinced of the truth of the wise man's assertion, "Wine is a mocker?" And how often are its effects such upon the human body, in relaxing and paralyzing its muscular powers, that, that noble edifice designed to be the habitation of an immortal soul, and the indwelling of the Deity, is thrown from its erect posture to a level with the meanest brutes of the earth. "How are the mighty fallen!" At the feet of this gigantic monster lay, in a promiscuous mass of ruins, the acute philosopher, the able statesman, the useful physician, the gentleman of the bar, and, we regret to say, sometimes the learned and otherwise able divine. These, together with a mixed multitude of rich and poor, high and low, white and black, male and female, have all been offered in sacrifice to Bacchus; while, around his altar, yet smoking with ten thousand victims, the friends of God, of humanity, and of their country, stand in silent grief, or break forth into strong cries and tears, saying, "Spare thy people, O Lord, nor give thy heritage to reproach.

Whether, then, we view intemperance in its immediate effects on the intellectual or physical system of man, or in the general character