CHAPTER XVIII.

INSUFFICIENCY OF THE "PLEDGE" PRINCIPLE AS A CURE FOR DRUNKENNESS.

WHAT absolute need is there for acting thus in the present day? For, without overlooking, or undervaluing, what the Old "Abstinence Societies" have done in restraining the evils of drunkenness, of the drinking customs, and also of the drink trade; far less, without speaking slightingly or sneeringly of such Societies, we heartily admit that they have been engaged in a great and good work, and also that they have done much good work. Indeed, leavened as they are with so many of the very elite, or "pick," of the Christian community, it is not too much to say, that, in their state of isolation, they have been doing the work of the Church herself, so far, at least, as bodily and temporal ends are concerned. Accordingly, although the Church has not been altogether standing aloof, or passing by on the other side, while these Societies have acted the part of the good Samaritan towards many of the men of the world, who were the "off-scouring of

all things," they have also acted, towards many professing members of the Church, the part of Help in the "Pilgrim's Progress." For, just as Help, at the outset of Christian's journey, was instrumental in drawing the awakened Pilgrim out of the Slough of Despond, and "setting him upon sound ground, and bidding him go on his way," so, may they be said to have done, to not a few. But, as Polemo went a drunkard to hear Plato lecture, and returned a temperate man, and as Felix trembled when Paul "reasoned of temperance," as well as "of righteousness and judgment," and yet both may only have turned from one sin to another-we cannot but add, that if such religious professors perform, from a regard to their pledge, what they did not previously perform from a regard to the precepts of Scripture, they may well ask themselves if they ever were, or yet are, under the power of divine truth-that truth which reforms, as well as enlightens and regenerates, and which calls upon all who profess to know it and receive it, to flee from every evil. Besides, had these Societies done nothing more than directed public attention, so fully as they have done, to the fearful amount of drunkenness throughout the length and breadth of the land, they would have "deserved well" of the Church, no less than of the State.

However, as drunkenness is not only a vice, but, as we have seen, one of the very worst of vices; as it is not only a physical, but a moral disease; or a physical disease just because it is a moral disease, it necessarily follows that as in regard to other vices, so in regard to it, we must look not to methods of human contrivance, but to the means of divine appointment, as the only true means for suppressing it with all its evils, and for promoting the opposite virtue with all its good fruits. For what means, but divine means, can effectually reach the heart, and strike at the root of the disease, so as at once to produce an internal renovation, and an external reformation? What means, but divine means, can accomplish this not nominally but really, not superficially but radically, not partially but completely, and not transiently but permanently? If it were otherwise, if human means even of the most powerful moral nature could be effectual for eradicating this sin from the human heart, or for extirpating it from the world, then, it would follow that there is a vice for the destruction of which, and a virtue for the acquisition of which, neither Christianity, nor the power of God, is at all required. The more powerful, also, that vice might be, and the more important that virtue, then, it would likewise follow that Christianity, as

well as the power of God, was, if possible, less requisite; and the more would man be able to reform himself. But, if this were true in regard to one vice and one virtue, it would be equally true in regard to all the vices and all the virtues. Hence, upon this principle there might be set up, with equal hope of success, as many counter societies as there are sins, such as lying and swearing, uncleanness and stealing; or, A UNIVERSAL TOTAL ABSTINENCE SOCIETY for the suppression of every vice, and for the practice of every virtue. And, although some sins are more bitter in their effects than others, as well as more heinous in themselves, as sin of every kind never fails to carry along with it, more or less, bad fruit, why should not all true worldly reformers at once establish such a society, if human means were sufficient? This, however, is absolutely impossible from the moral nature of things, as well as from our own sinful state. For we can neither practically deliver ourselves, in any true sense, from a single sin, any more than penally make satisfaction for the smallest.

Was not this shown to a demonstration among the nations of antiquity, in reference not merely to one, but to all the vices; and that, despite of all the assistance which Egyptian wisdom, Babylonian science, Grecian philosophy, and

Notwithstanding,

Roman learning afforded? also, all that Spartan ingenuity devised and did, in order to excite in children an abhorrence of drunkenness by exhibiting before them slaves in the most disgusting drunken state, even in regard to this single sin were not these, and all other efforts, illustrious failures? Or, at least did they not signally fail to achieve any thing like a national, or civic, reformation? Surely, then, it is not intended to be insinuated, that in these latter days of " the march of improvement," and of scientific discoveries, that any mental or moral, intellectual or physical power which man can exert, even with the aid of his fellow-men, is sufficient for subduing a single vice, and especially drunkenness, and for implanting a single virtue. On the contrary, in modern as well as in ancient times, it has been found that all means of human device, although for a season they have stemmed the tide of moral evil, have of themselves been altogether inadequate for encountering that evil aright, or for truly suppressing it. And as it has been so in the past, we cannot expect it to be different in the future.

In reference to drunkenness, this is fully admitted by "Abstainers" themselves when they declare, that the circumstance of being a member of their society, and of acting according