CHAPTER IV. THE HISTORY OF INTEMPERANCE IN CONNEXION WITH THE PROFESSION OF RELIGION, AND ITS EFFECTS ON RELIGIOUS WELFARE "Wo to them that are at ease in Zion, that drink wine in bowls, and anoint themselves with the chief ointments: but they are not grieved for the affliction of Joseph."-Amos vi. 1, 6. "But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgement.”—ISAIAH XXviii. 7. EVERY thing which has connexion with the sanctity of religion necessarily possesses peculiar importance. Hence arises the necessity of separating from the profession of religion all practices not sanctioned by the Divine authority, but associated with its various ordinances by the vitiated habits of degenerate times. No practice has been more intimately connected with the ordinances of religion, in all ages of the world, than the use of strong drink. In this stage of our inquiry, it is intended to ascertain the origin and progress of this custom, and its consequences in relation to religious welfare. In the course of this investigation, some singular elucidations will transpire in reference to a striking similarity which exists between the drinking habits of the people, both of Heathen and of Christian nations. 1. Intemperance in connexion with the Religious CEREMONIES OF THE HEATHENS. The religious rites and ceremonies of the ancient heathens greatly contributed to foster the vice of intemperance. The numerous festivals held by these nations, formed a fruitful source of temptation to this sin. Athenæus informs us, that all their luxurious entertainments were occasioned by devotion to the gods, Ρασα συμποσίου συναγωγη την αιταιν εις θεον ανεφερε. These religious festivals were at first conducted with temperance and decorum, except when they were desirous of making special acknowledgement for some signal nark of divine favour. On such occasions they indulged freely in wine, for which reason the feast was called Oovrai, because they imagined they were obliged at those times to be drunk in honour of the gods! οτι δια τους θεους οίνουσθαι δεῖν ὑπελάμβανον. The most important of these festivals was the one held at the conclusion of the vintage, or gathering in of the grapes. At this time they were accustomed to drink freely, esteeming it as an honourable offering of the first fruits to the gods. Seleucus, in Aristotle, states that the words θαλια and μέθη were similarly derived. Του τε οινον επι πλεῖον και την άλλην ηδυπαθείαν θεων ενεκα προσφέρεσθαι, διο και θρινας και θαλίας και μέθας wvopainvai; because it was usual at those times to consume great quantities of wine and other provisions, in honour of the gods.* These profane notions were but too much in unison with the inclinations of the people, among whom they obtained. The frugality with which their more ancient festivals had been conducted, gradually disappeared. As the heathens increased the number of their gods, so was the number of their festivals enlarged, until, in progress of time, these, originally solemn occasions, were regarded as privileged opportunities of sensual indulgence. It may be stated that, the festivals under consideration, were more or less common to all the heathen nations. Strabo informs us, that "the practice was common both to Greeks and barbarians." Among the most numerous of these festive occasions were those held in honour of BACCHUS, the God of Wine. At Athens, the very focus of heathen wisdom and idolatrous abominations, the bacchanalian orgies were celebrated with great splendour, and in particular those which were denominated Dionysia. Some idea may be formed of the estimation in which they were held, when it is known that the archons, or chief magistrates, patronized the proceedings, and had a share in their management. During the processions, which were always held on these occasions, various ceremonies were performed, in the course of which the grotesque gestures of the drunkard were imitated. These proceedings invariably closed with the most disgusting, drunken, and licentious scenes of degrading debauchery. Plato informs us, that he witnessed the whole of the city of Athens drunk, during the Bacchic festivals.† The ancients erected statues in honour of Bacchus, who • Potter's Grecian Antiquities, vol. i. p. 418. Plato lib. i. de leg. was frequently represented as an effeminate young man, in allusion to the joyous feasts which were held in honour of him; and at other times, as an old man, from the effect of vinous liquors in bringing on premature old age. The Greeks had many festivals in honour of this god. Those called Anthesteria continued three days, during which time drunkenness greatly prevailed; indeed, rewards were held out as inducements to intemperate drinking. Similar festivals were held among the Romans, and ultimately became the most common source of intemperance and immorality. The impurities, however, connected with these proceedings, and the consequent demoralization of the people, were so obvious in their character, that the senate was constrained to interfere, and to put a stop to their continuance. At this time the festivals held at Rome were celebrated by not less than 7,000 souls of both sexes, promiscuously arranged. They invariably took place in the darkness of the night. Among other licentious festivals of the Ancients, were those of Cotytro, the goddess of debauchery, thence called Cotytria. They were principally celebrated by the Athenians, Thracians, and Corinthians. Intemperance, with gross debauchery, always characterized the solemnities. Similar practices existed at the festivals held in honour of Comus, the god of feasting and revelry. This deity was usually represented as a young man, in a state of intoxication, and crowned with the drunkard's garland. The Persians also had festivals of a similar description. One of the principal of these was held in honour of Anaitis, an Armenian goddess. Both sexes assisted at the cere mony, and inebriated themselves to such a degree, that the whole was concluded by a scene of the greatest lasciviousness and intemperance.* Orgies, worthy of the deities. to whose worship they were consecrated, and for whose honour they were instituted. The evils of intemperance, as it existed among the heathens, present many deplorable features, but how much more are they to be lamented when prevailing among a people possessed of superior light and instruction! The Church of the true God will be found in all ages to have severely suffered from the influence of strong drink. A view of its ecclesiastical records but too evidently demonstrates the truth of this statement. • Lempriere Bibliotheca Classica. 2. Intemperance in connexion with the Jewish Church. From a careful examination of the writings of the Old Testament it is seen, that the Jews, at various times, manifested considerable religious declension, and followed idolatrous practices. The reasons for this dereliction were various; but, among other causes, intemperate indulgence occupies a most prominent place. The association of Idolatry and Intemperance, and the consequences of the latter vice, are strikingly depicted in the Book of Exodus. The circumstance there especially alluded to occurred at the time when Moses was on the mount, in conference with the Almighty. The Israelites, on finding that Moses delayed his return, made for themselves false gods, and prepared a feast of suitable offerings for idolatrous worship. The consequences were shortly afterwards seen. "The people sat down to eat and drink, and rose up to play." At a subsequent period, Moses, after giving to the Children of Israel the Commandments, which he had received on Mount Sinai, strongly exhorts them to obedience to those laws, and faithfully warns them against giving way to sensual temptations, when they should become possessed of the country which the Lord had promised them. After enumerating the advantages they would obtain thereby in securing the possession of land and cities, houses and wells, vineyards and olive-yards, for which they had not laboured, Moses adds: "When thou shalt have eaten and be full, then beware lest thou forget the Lord," &c. That wise legislator had previously witnessed the awful effects of sensuality in turning the heart from God. He feared also the consequences of intercourse with surrounding heathen nations, whose practices were highly sensual and ensnaring. As if these allusions and exhortations, however, were not sufficiently strong, Moses soon afterwards repeats his warning: "Lest when thou hast eaten and art full, then thine heart be lifted up and thou forget the Lord."§ Shortly after this event, Moses bewails the stubbornness of the people, and expresses his prophetical fears of the consequences of their indulging in plenty: "For wher they have eaten and filled themselves, and waxen fat, ther will they turn unto other gods and serve them, and pro voke me and break my covenant." These warnings were verified at an early period; for in the succeeding chapter * Exodus xxxii. 6. † Deut. vi. 11, 12. Id. xiv. and following chap. § Idem, viii. 10, 13. Idem, xxxi. 20. Moses alludes to the departure of the luxurious Israelites from the worship of the true God: "But Jeshurun (Israel) waxed fat and kicked; then he forsook God which made him, and lightly esteemed the Rock of his Salvation." In succeeding centuries, the use of intoxicating liquor was found to be highly inimical to the religious welfare of the Jews, and the prophets of the Most High allude to it in terms of strong disapprobation. Even the Holy Sanctuary did not escape its contaminating influence. "And they drink the wine of the condemned in the house of their God." Perhaps, however, no example more forcibly depicts the intemperance of those times, and the evil effects of strong drink on the conduct of some of the chosen people of God, than the fact of the Nazarites being tempted to indulge in wine by the posterity of Israel. The Nazarites were a people specially devoted to the Lord, and scrupulous in abstaining from the use of wine. "And I raised up your sons (that is of Israel) for prophets, and of your young men for Nazarites. Is it not even thus, O ye Children of Israel, saith the Lord. But ye gave the Nazarites wine to drink, and commanded the prophets, saying, prophesy not." 66 The same inspired writer subsequently characterizes, in decisive language, some of the distinguishing traits of intemperance; and, in particular, the selfish feelings and disregard of religion which the habit induces. He pronounces wo against them that are at ease in Zion,' "that put away the evil day" and cause the seat of violence to come near; that drink wine in bowls, and anoint themselves with the chief ointments: but are not grieved for the affliction of Joseph."§ The prophet Hosea adverts to the effects of luxury in turning the heart from God. "The Children of Israel look to other gods, and love flagons of wine." In the fourth chapter of that book, idolatry is constantly associated with satiety and intemperance. "Ephraim is joined to idols; let him alone. Their drink is sour, they have committed whoredom (toward God) continually."|| The prophet Isaiah frequently bewails the luxury and intemperance of the times in which he lived, and their effects on religious prosperity. After describing the feasts of the intemperate, he expressly declares, that they "regard * Idem, xxxii. 15. Amos ii. 11, 12. Hosea iv. 17, 18. Amos ii. 8.. |