But, after all, wisdom urges temperance in drinking only as a part of a much larger principle. If temperance in drinking stands alone and unconnected with this larger principle, it is a blessing of a very doubtful kind, so doubtful indeed that the pharisaism, the intolerance, the dogmatism, which are able to subsist with "Temperance" in the limited sense, have often been the most serious hindrance to temperance in its larger and nobler meaning. It is the desire of pleasure which is at the root of the mischief: "He that loveth pleasure shall be a poor man." Men are "lovers of pleasure rather than lovers of God."[551] The appetites which are natural to us hold undisputed sway, they are fleshly; the great spiritual appetites, which are supernatural, are quite feeble and inoperative. Men ask for that which is pleasant, and even when they become religious it is only to obtain pleasure, a greater and a more lasting pleasure; thus there is an intemperance, which we call fanaticism, even in religious beliefs and in religious practices. But what men need is that the desire of God, for His own sake, should be so inflamed in them as to burn up all other desires. And this desire can only be created by His Holy Spirit. The competing and manifold desires of pleasure can only be mastered and expelled when that great, absorbing, and embracing desire of God has been securely settled in the human heart by the Holy Spirit. True temperance is really one of the ninefold fruits of the Spirit, and is of little value, a mere spurious product, unless it is accompanied by love, joy, peace, longsuffering, kindness, goodness, faithfulness, and meekness. Such passages as we have been considering in the book of Proverbs may give us a wholesome horror and hatred of drunkenness, and may even lead us to a prudential temperance--they may even make us as sober as pious Mohammedans or Buddhists; but if we are to become really temperate a higher power must intervene, we must be "born of the Spirit." Is it not remarkable how nothing short of the highest remedy--the new birth--is effectual for curing even the slightest of human infirmities and sins? FOOTNOTES: [544] Prov. xxi. 17. [545] Prov. xxxi. 6, 7. [546] Prov. xxxi. 4, 5. [547] Prov. xx. 1. [548] The difficulty of the word הַכְלִלוּת, which means "dimming," is that in the only other place where it occurs (Gen. xlix. 12: "His eyes shall be red with wine, and his teeth white with milk") the redness is evidently regarded as an advantageous attribute. But perhaps the explanation is to be sought in the fact that the immediate effect of wine upon the eye is to darken it in one sense, and the ultimate effect is to darken it in another. In the first moment of excitement the pupil of the drinker's eye dilates and flashes with a darkling fire; but it is not long before the eye becomes heavy, dim, watery, and maudlin. It is in this last sense that we must understand the word here.