“Rabba and Rabbi Zira made their Purim entertainment together. When Rabba got drunk, he arose and killed Rabbi Zira. On the following day he prayed for mercy, and restored him to life. The following year Rabba proposed to him again to make their Purim entertainment together, but he answered, ‘Miracles don’t happen every day.’” (Talmud, Tr. Megillah, fol. 7, col. 2.) This history of one of the men who are authorities for the above Talmudic command to get drunk, plainly illustrates its meaning, and shows that the Talmud meant and commanded its followers to drink wine to excess on this occasion. It sets before them the example of one of the greatest Rabbies committing murder in his drunkenness, and so far from reprobating this sin, it gravely tells us that God interposed by a miracle to prevent the ill-consequences; and that the Rabbi, far from being cured of his propensity, or making any declaration of his intention to amend, continued in that state of mind, that his colleague found it imprudent to trust himself at his table. Now every body that is acquainted with the Jews, knows that they are a temperate and sober people; and because they are so, we ask them whether the above command can be from God? and whether they believe that the Talmud speaks truth in giving the above narrative? It says not merely that men may get drunk with impunity, but that to get drunk is an act of piety, and obedience to a command! Here, again, the Talmud is directly at issue with the New Testament, which says, “Be not drunk with wine, wherein is excess.” (Ephes. v. 18.) “Take heed to yourselves, lest _at any time_ your hearts be overcharged with surfeiting, and _drunkenness_, and the cares of this life, and so that day come upon you unawares.” (Luke xxi. 34.) The New Testament holds out to us no hope, that if in our drunkenness, we should commit murder, a miracle will be wrought in order to deliver us from the consequences; but tells us, that “neither murderers nor drunkards shall inherit the kingdom of God.” (1 Cor. vi. 9, 10.) Now which of these two doctrines is the most agreeable to the revealed will of God? How would you desire to meet death, if death should come upon the feast of Purim? Would you wish the angel of death to find you, in obedience to the oral law, insensible from overmuch wine? or in that state of sobriety and thoughtfulness prescribed by Jesus of Nazareth? Does not the inward tribunal of the heart decide that Jesus of Nazareth is right, and that the Talmud is wrong? And does not the Old Testament confirm the sentence? Isaiah says, “Woe unto them that rise up early in the morning, that they may follow strong drink; that continue until night, till wine inflame them! and the harp and the viol, the tabret and pipe, and wine are in their feasts; but they regard not the work of the Lord, neither consider the operation of his hands. Therefore my people are gone into captivity, because they have no