Before concluding this imperfect commentary upon the teachings of the Scriptures concerning drink, as they will naturally possess great interest for English readers, it will be useful to consider briefly their bearing upon the condition of modern society. The expression “gin and gospel” has become a byword in relation to this subject. It originates in the fact that in all ancient faiths the drinking of alcoholic beverages was associated with religious observances and festivals, a custom which is still upheld by a mistaken conservatism. Because the ancient Hebrews, Persians, Brahmans and Chinese believed strong drink to be acceptable offerings to their respective deities, and made such offerings part of their religious ceremonies, it does not follow that in our somewhat more enlightened day the modern Jews, Parsees, and Christians should continue to follow the same practices in a modified form. As a ceremony, the use of drink in connection with religious observances can have but little influence or significance, whilst it is becoming daily more injurious as an example.[136] As regards the common use in moderation of certain fermented liquors, it is clear that it never has been, and cannot be to-day, placed in the same category with the excessive consumption of any alcoholic beverage, or the free use of such strong drinks as spirituous liquors; and those temperance reformers who class them together defeat their own aims, which are worthy of the highest commendation. For it will be found, on reviewing the whole question carefully, that it is not the liquors which are consumed with solid food that are the operating causes of national or individual drunkenness. The Frenchman does not get drunk on red wine, nor the German on lager-bier. Absinthe and schnapps are the destructive agents there, just as gin, and not Barclay’s stout or Bass’s ale, do the business in England. The matter needs careful consideration, not under the influence of passion or fanaticism (the latter often the result of a reaction from over-indulgence), but after a calm investigation of the predisposing causes of intemperance in every age. It is not, however, intended in these remarks to prejudge the whole debated question of “temperance or total abstinence;” that question will be dealt with in the proper place. All we desire to do here is to show the fallacy of attempting to extinguish intemperance by reducing all men to one level, and seeking authority for such a proceeding in Scripture.