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 truth. Pain and disease, anxiety and tremor, premature age and death, are the sure followers of this species of intemperance. "Sound sleep," says the wise man, "cometh of moderate eating; but the pains of watching and choler are with an insatiate man." And again: "The sleep of a labouring man is sweet, whether he eat little or much; but the abundance of the rich will not suffer him to sleep." Connected with intemperance in eating, is intemperance in drinking—a vice equally, if not more, horrible in its effects, which are at least more prominent. The difference between intemperance in eating, and intemperance in drinking, is nominal only. The end of both is—we use the word advisedly—the end of both is—Death. But there is this difference in the natural effects. Intemperance in eating classes a man for the time he indulges in it, with the beasts that perish; and intemperance in drinking does the same, by quenching the light of reason, rendering the will in many instances powerless, and transforming the creature into an evil spirit. And here we may remark to those who know the analogy existing between natural and spiritual things, that intemperance in eating deadens the appetite for spiritual good. Thus the former opens the door for the admission of evils, which are devils; and the latter for the admission of falses, which are Satans; and when these influences unite, if the man die unrepentant, like the man in the parable, "In hell he lifts up his eyes, being in torment."

Thus both lead to the same end, though by different paths, and at a different pace. Gluttony creeps onward to death, falls half asleep, apoplexy ensues, and the body expires. Drunkenness drives madly forward