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Tous las autres exemplaires originaux sont fiim6s en commen^ant par la pramldre page qui comporte une empreinte d'impression ou d'illustration et eci terminant par ia dernlAre page qui comporte une telle empreinte. Un des symboles suivants apparaftra sur ia darnlAre image de cheque microfiche, seion le cas: le symbols — »> signifie "A SUIVRE". le symbols y signifie "FIN". Les cartas, planches, tableaux, etc., peuvent Atre filmAs A des taux de reduction diff Arents. Lorsque le document est trop grand pour Atre reproduit en un seui cilchA, il est filmA A partir de i'angle supArieur gauche, de gauche A droite. et de haut en bas. en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. 1 2 3 1 2 3 4 5 6 Hi ■■■ sc CHUB "To ! behavi( all kin( I grievoi I He ord andap] himseli AN A P O li O €» Y FOR THE DOCTRINE OF SCRIPTURAL TEMPERANCE, OR, THB CHURCH OF CHRIST THE TRUE TEMPERANCE SOCIETY. A SERMON, PREACHED IN ST. PETER'S CHURCH, BT E. DENROCHE, CLK. A. M. T. C. D, Church J\Si8sionary at Brockville, XJ, C* " To the intent therefore that this soberness may be used in all our I behaviour, it shall be expedient for us to declare unto you how much all kind of excess ofFendeth the Majesty of Almighty God, and how ! grievously He punisheih the inordinate use of these His creatures which He ordaineth to the maintenance of this our needy life, as meat, drink, I and apparel— whosoever he be then, that by eating and drinking maketh bimaelf unfit to serve God, let him not think to escape unpunished." Church Homily against Gluttony and Drunkenness, WILLIAM BUELL, PRINTER, BROCKVILLE, U. C. 1840. ■ttiii T^ mm M To ~ iheC the f iSundi If I that t of SUi in tru theD j at the not CO was ii Suf miracl the ad speak groun To upont since fearlet thoug] mam To Paesomao*, Brockville, March 17ih» 1840. Esq. Dear Sir, I feel mucyi pleasure in complying with the request of members of ihe Church and certain others made through you— that I would permit the publication of a Sermon on Christian Temperance, preached last Sunday evening in our Parish Church. If the subject be dispassionately examined, I am humbly of opinion that no candid christian mind can regard either the delivery or publication of such a Lecture, as being a Committal to Intemperancey but as it is in truth, the very reverse, A close adherence to the "Word and Spirit of the Divine Volume, can not involve ungodly consequences. The miracle at the marriage feast did not so commit our blessed Lord. " Jesus did not commit himself unto men" in any xtdiy whatever, " for he knew vhat was in man." Supposing some should say that after all I only take shelter behind a miracley what then? What better shelter do we need, or can we find than the adorable Saviour himself. Let those who differ in opinion from us Bpeak against us if they will, but with God's help they shall have no ground to affirm that we " lightly esteemed the rock of our Salvation." " Rock of ages cleft for me, " Let me hide myself in thee." To express myself in tjie words of a modern writer— "I prefer to rely «pon the simple word of truth, of which Scripture is tlie depository, and since Christ has told me to preach the whole counsel of God, to do so fearlessly and without doubting ; being aware on the one hand that his thoughts are not our thoughts nor our ways his ways, and on the other ^At he J8 Justified in his sayings, and overcomes when he is judged." Your affectionate Brother, aiad Minister in Christ, E. DENROCHE. *, COLLECT BEFORE SERMON. Almiohtt Go0, who hast given thine only Son to be unto us, both a sacrafice for sin and also an ENS AMPLE of Godly life ; give us grace that we may always most thankfully receive that His inestimable benefit, and also daily endeavour ourselves to foN low the blessed steps of His most holy life, through the same our Lord Jesus Christ. — AMIN. 4 ■ of SEHiVION "When tho ruler of the foasi had tfistrd the water that was made winpj nnd kof'.w not. whence it v;a», (but lie. servnnli ^Olll;ll drew llio waier knew.) il ifovcrnor of iho t'fu Hi o:dl(.d (lie bridcfrronm and sailh ujilo jiini, '\ivi.ry num nt, th'; hpj;i»inin!r doth Kit fnrfh good vaN'K ; and when irifMi hivo well dimdc, then thai uhich s wnis.^; but ihou hast kepi ihc fioon WINK until luno. This bcfr'nr.inf;; of niiraeles did Jesus in Cana of (Jalli'ee, ami mandestcd forih hisijory: and hifi Diaciples believed t»n llilil." — JOIIM II. tilAT. Olh, lOlh, & lltb VERS&S. "VVo rpafi ia Scriptiirf', rriy lircihreii, that Christ waw ";in ixanipln that ivc t^lwnld follaw hU .steps ; u-e may iht^reforc conclude thil; fiuch ^iHssugeir ol'il as rticord expressly remar- kable incidontH in hi^ nio-t l.oly- liCn are wortliy of our special ronsideiation, ll-.at we may tfie r.ore readilv "be corrilormrd Id hi? i;T!a!it\" and tl;e ' mind be in us, v^hicli Wart alri'> ill Christ Je>;iJjei." O'lr vk'xt, at-jccted from ilif 2d lesson of this morning'.? servi.^,e, d-'inauds llierefore a .s},ri(!l atieniion. It refers to the very first rerordtd mirBcle of our ble-s. d L^rd, — a miracle whereby he "manif.'Sttd forth his oh)rv"" and eon- firmed the faith of his new diiiciDirs. Although, n-v bred;- ren tho tran^^artion was rnir,ic!ih>u3 io iisj iiature. we can llainly trace in it the spirit: and ?7/i9f//''c of ];i>r who pci- firmedit; and by cont?inpl;iiin<}- tliene without prt'iudif,»\ endeavor lo "Lnov; what maniu r of spirit we are of." Marri.iijo air^oncf t'lo Jews wa;-; an event of nnch domestic; intsrest. Its celebration 'vas accoinp'aiied, like a« am(n)g all other mlions, with tnuch festivity, and oiilward demon- stration of joy, — It was a lime of feasting, not of fasting ; and lasted seven diys — "Can the children of the bridechaio- bor FAST," ?aid our Lord, *'a3 long as the bridegroom ij< with them ?" — (during the prescribed weelis of joy and gladness ?) — by no means. Fast'nr^ would have been out of place. The lime was usually f pent in ai^reeable conver- sation ; certain innocent sports ; in propounding and resol- ving riddles; ill the diversion of mu^lc, and probably in dancin,^, and in partaking of such meals and drinks as the bridegroom'd means all wed hiin to supply* It was cus* tomary also on such occasions, to oelert a Master of iUe feast, who should do the honors of the entertainment. One of these Jewish marriages ''Chri^^t adornrd, nnd bcatititied with his presence and first miracle that he wrought in Cana of Gahlee" There was another town of the same name in the irihe of Zubulon, tliis was in the tribe of Asher, in Gililee. It is conj 'Clured that the marriage recorded in the 2il ch. of Si. John, was that of a relative of Mary, the mother of our Lard ; and probably was celebrated at the houvo of Ch'opas, whose wife Mary, was sister to our Lord'M mother. Th'is — '*the mother of Ji'eus was there ; and both Jesns was called, and his disciples to the marriage." Tn our Lord's character, my brethren, we observe no ascetic rigidness, n uhing of the haishnessand severity thM attaches itself to some gloomy religionists. He "came kat- ING AND DiiiNKiNG," evidencing a disposition of mind the very contrary of an austere temper. He sanctioned and sanclined all seasonable mirth and innorent festivity by his prc'-!cr(cc at this marriaiJ^e in Cana of Galilee; at the entnrtninment t;iven him by Matthew, (for "Levi made him a or. EAT FEAST in liis house;" at the dinner of a certain Pharisee who " besouL'ht Him to dine with him ;" at the table of the publican Zdccheus; and at the house of Laza- rus where *'they made him a supper.^^ Our Lord, by converting the water into wine, at the request of hii earthly parent, not only left on record an examph of filial obriience, but taught his I'ollowers to the end of time tiial ^^every creature of God is good, and nothing to be refused, if it be received with ihanksi/iving for it is savctified by the word of God and prayer. F(»r this reason Christ f-aiil to the Servant ; : " Draw out now, and bear (the mirioul.'U') wine) unto the Governor of the feast;" in order to his l)le>'sing it, as was the usual practice on such occasions. Christ hereby shewed thai the use of the crea- tures of God exposes us ^0 7^0 NECESSITY of siu. He has cl'^ewhere pl'ninly taught us thai our use of tilings lawful must be temperate ; but that if they offend us, that is, if we sutr r theoi to become causes of sin in us, we must '* pluck out the right eye," and " cut of the right hand." It is worthy of remark, my brethren, tnat our blessed Lord by changing the water into wine, not to supply the \ ter of tlj5 ent. rnnl, nnd 3 wrought the same of Asher, corded in ^lary, tho sd at the ur Lord'M and both >8erre no erity tliAt IME EAT- nind tho oned and tivity by 3 ; at tho mde him a certain i" at the j( L&ztX' at the ?cord an rs to the nothing- for it is ■! reason [id bear 1st ;" in on such ^e crea- He has 5 lawful IS, if we '* pluck blfssed ply the dual wants of his entertainers, but to minister to their nnoccnt festivity, is said to have "manifested forth iliH iLORY." For by his own inherent and su;)reme powtr he tored the fixod laws of nature, and proved himself ere.i- i:)n's Lord. As Q. cuTisrqurnce of his bU.sstd mirach^ " hir« isciples hclicvcd on hitn ;" his apostles, newly t,'alhered round him, were thus conlirmed in their frih in his word, to be a "lamp unto their feet, and a lan- Ijrn unto their paths;" and that "if any speak not accor- \ng to his words, it is because there is no light in them. e read not, my brethren, in God's word of any authori- d society, oiher than his Church, for instruclino^ men in e morality that is acceptable in his sijjht; nor of any au- t|[orized code of temperance, other than that found in his vine law. He recognizes no Temperate Society except h\^ own Church. He approves of no laws and pledges of orality but such as are based upon strictly g-ospcl princi- es. He accepts no works but such ns proceed irom faith, I| therefore we desire to be united to the true and only true mperance Society, we must unite ourselves to "the MMUNioN OF Saints ;*' if we desire to be truly temper- we must become truly Christian ; (or then we shall by ine grace become "temperate in all things ;" If we de- jtre pledges of sobriety, let tbern be the Sacramental pledges of Christ's own institution* To them he has pro* 8 wised hin blessiuij : to non// nther. h* we tlosiro llmt •* temperance, Hcce[»labltj lo (io«l, sim.ild !>»» t vidcnl in ou.- hvtg; let UH spok it hh "l!ie /r?//^ ut tluf Spiiit." — ((»ai. v. 'i'.i.) Any lhint( culled lernptrancf, ituxi yui i?) nol iho/;wi7 ot'tlie Spirit, ih not u(;ce))titljl< , \\»y tlvMi'vitu \\\» condom - nation ; lor inasfpuch an it " Mjirings^ not i.l" fuilli,'*^ it p;ii« takes of the nalurc of nin. * ]).) \vi, uiy hiTiurin, de^durir the 8in of iutoxiniiin devi.jr, un ijisililiiUoii liiuMd <;ii ihvi fear of man , let ik< not lead i)h :n lo "il.t .mii <;f (Itr.ti" and to l)io vn.vt^c of "|>ullini> Uirir tiurliii man,*' hii lo "OuuisT AND TriE CnuRcii." Anylldoc/ sh'>rt of thi-}, is worse than useie-;:^ ; for if they witre led by imerior rnotiveH to abstain from the sin of exctfi^ivo drinkinj:, t!»ey would be drawn into i?fIf-conc( it and «( ll-de[»ehdrme. and the < merely cliangc from one forn» of uiiqnily lo ao(;l!jc.-. Are you, my brethren, " nAerr/Ki) into Chri.st J'^sn«?" you are nietnbers of the mo^t imnorabin nod ««nly lru» Temperanee iSariety ; you are •' (tailed lo b^ snints, callni to be SDocr,''^ caileci to be ^'temperate in all t'.iin.^rsy — Yoii ficoyour callinjT bretiiren, see. that ye •' walk worthy of yo\:f biffh vocalioit,^^ as nietnber.s of a society wl/ich ti(tn hit't cjuslituted, and not man. Are you not pledjrril, muin st;l ernnly pled;j:eJ, not by attachinj^ your name It) a scrip ol' paper, but by your baptismal enKaiJ[ement, ly a jdid-^c made to Christ and the Churcii, to "renounrti the devil m\>1 all liis works, the vain pomp and glory of t'le ucrid, viiih all covetous detires of the fame, a»i(i l!;e ri»rnal desires »■' the flesh, 80 that thou wilt not follow nor bo Kd by tin m ?" Do any think that because this pledge was made in their names while they w.3re yet infants, th:U a furtiur opporlti- nity of pleiiiiii'g tl;nms;elves to be temperate *i»oiild be provided? The Church my brcihren, the true, the God- appointed Temperance Society has witliin hrr llie rc(]iii!-iti; provision. In the sok'mn rite of Confinnaiwih lier nuin- * " \¥orks done before the jjracc of Christ, and the inspiralion of hif SrmiT, arc not, ple.isant to Gnd for as mnch as they sprin.'; not (^JJait'i in Josus 'Christ ; yvi, rather for that; they are not, don'j as God hath wtl led and < !i:manded Ikem to be Joii«?, wedoubt not but thuy have the naturo ofSiN."— iSee IZtharlide of the Church. hem God pron ratif; ackr thos undc Ai to th pera men' Chri thos( hasi hisd tInuB his 1 the God' The! souls fice mem\ bless royst If. othei sin, 7 hast that advoi tnucli nouci ftoucl mem anct Th iry— ( rWor< Isanct whetl itoful osiro that « idcnt in our ."-((^al. V. jol \.Uv. fruit h\» (Mtluioilt- ///t." il p;ir. ri II, (It'j>lijri' V rfo preva U(.' (!('i» !mi!) il, mwiti sul ;\ scrip o( ;v a t)l''(i^i;t' le diivil anil u'crld, wiih )l desires ot' 1)/ l!M:m^" tide in their tr opportti- p should bo it, the God- he rf(iuis-iii; i, her tacnj- hem Dol onlf may, but tra required ** in the preieneo of God tnd of the Congregation/* to renew the tolemn (pledge) promise and vjw, made *n their name at their baptism ; ratifying and confirming the same in their own persons, and acknowledging themselves bound to believe and do all those things which their Godfathers and Godmothers then undertook for them." Are any of opinion that frequent putting down of namea to the roil and attendance at the public meetings of Tern* perance and total abstinence Societies (end to strengthen men*8 resolutions to ab.'itain from their sin of intoxication? Christ, my brethren, has provided more effectual means in those "pledges of his love," the "holy mysteries, which he I has instituted and ordained as a continual remembrance of his death to our great and endless comfort." There con- tinually can we see our names engraved " on the palms of hia hands," — "written witn a pen of iron" — the nail and the spear, written in characters of blood, " the blood of God's dear son !" there we renew our pledge continually. There from time to time "oflVr and present ourselves, our souls and bodies, to be a reasonable, holy, and lively sacri* fice unto God," and '* assure ourselves that we are very i members incorporate in the mystical body of his Son, the blessed Company of all faithful people," members of his mystical body the Church, his own Temperance Society. If, brethren, these merciful provisions, together with the other means of grace, are not suHicient to restrain us from nn^ nothinff else can. "Lord to whom shall we go, thou bast the words of eternal life," and we believe and aie sure that " thou alone canst save us from our sins." Do the iadvocates of human expedients think that Christianity has |not gone /ar enough, and by their practices insinuate as Anuch ? The Church of Christ is a " Temperance Society " ^touching things lawful ; it is a "Total Abstinence Society" touching things sinful;— a society that enjoins upon its members not only abstinence from sin but from all appear* ance of evil." spiralion of hi?^. I),'; not <^Jf(iit''- God hat.'i wil ivi; Ihti naluno This brings us, brethren, to a point of momentous enqus- Iry — one which must be settled by the testimony of the JWord of God, by the practice of his eervants, and by the tsanctlon of the ^iviour in the days of his flesh,— namely : whether the us;: of wine and strong drink is sinful or not sinful. 10 % It teemi almost « needless labour to turn lo other ptMi- f^es of Scripture while we have the miracle of our Lord before usi yet some others may ** make assurance doubly sure." We must ever bear in mind that what is morally wrong •~*what is palpably sinful nowt was such under the old diii- pensation ; yet in the 14th chapter of the book of Deuteroo' omy, beginning at the 23d verse, we find that the Israelites for the express purpose of "learning to fear the Lord their God always/* were actually commanded to **eet before the Lord their God, in the place where he should set his name, the tythe of their corn, of their wine, of their oil, and the firstlings of their ftocks. And if the way was too long, so that they were not able to carry it ; or if ihe place was too far from them, which the Lord their Ood had cho- sen ; then^ they were to turn it into money, and go unto the place, and bestow that money for whatsoevipr their soul lusted after, for oxen, or for sheep, or for winet or for STRONG DRINK,"* or for whstsocver their soul dcsircd ; and they were to eat it there before the Lord their God, and to rejoice, they and their households ; and the Levite that was within their gates ; they were not to forsake him, lorasmach as he had no part nor inheritance among them.** Besides this ; according to the law, God gave to the Tribe of Levi all the tenth of the increase of Israel ; and these in turn gave a tythe of their tenth to the family of Aaron, which was to be " reckoned unto them, as though it were the corn of the threshing floor, and as the fullness of the WINEPRESS. (See Numbers 18, 37.) Thus «o far from the use of wine being denied even to the priesthood, they received one tenth of the wine of all Israel, and the family of Aaron which was more specially holy unto the Lord received the tythe of that wine-tythe. We read also, that "The Lord spake unto Aaron, saying, — Do not drink wine nor strong drink, thou nor thy sons with thee, when * Sikera, or strong drink was a jeverage "made of dates and o/ various 6orts of seeds and roots, ar. Jwas sufficiently powerful at any rale toocca* fiion intoxication. It was drunk mixed with water. From the pure wine and sikera, there was made an artificial drink, thaumeit8f translated Tinegar — which was taken at meals with vegetables and bread, Ruth, 3, 14. It was also a common drink, Nam. €, 3, aud was used by the Roman soldiers — Mat. 27, 48." — Jahn*8 Arehaology, The word sikera comes from the Hebrew shdkaT, to inebriate. St. Jerome (in Epis. ad Nepot,) says that any intoxicatir^ liquor is called, ■9xk»r% whether made of corn, apples, honey, datet, or £>th(«.T fruita. ye die time of w the win con joim tellii the king ■I er pfeMt- our Lord le doubly \y wrong B old diit- *euteroo* [sraelitea ord their efore the is name, oil, and was tot) ihe place bad cho< unto the [leir soul ;« or for ed ; and )d, and vite that :e him, them/' e Tribe id these Aaron, it were of the from they family le Lord also, drink ir WHEN ^'various toocca* the pure anslated Ruth, 3, by the ite. St. 8 called, ye Ufa into the Tabernacle of the Congregation lest ye die ;"-^This evidently implied that the vse of them at other times was lawful. Thus we see, my Brethren, that the use of wine and strong drink was altogether sanctioned to both the people and the priesthood under the law. They used wine also in the sacrifices ; and thus we find our Lord, in conformity with that usage, drinking it (though not en- joined by the law,) at the passover with his disciples, and telling them, '* 1 will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in the kingdom of heaven." Our blessed Lord not only used wine in his sacred Jewish rite, but adopted the use of it into his Church Christian ; commanding all to drink of that '* cup of blessing," of that momorial oi his precious blood-shedding, which with the symbol of his body, ivas "to strengthen and refresh our Bouls, as our bodies are strengthened and refreshed by bread and wine." The same incarnate God of holiness not merely sanctioned the social or common use of wine, but actually formed a miraculous supply for such a purpose. Thus we find that our Saviour, so far from discountenan* cing either the sacred or the common use of wine, (and certainly he did not supply it by way of medicine to the marriage guests,) gave the full sanction of his Divine au- thority to the temperate use of it in both respects. We therefore conclude that no man, who may choose to be wise above what is written in the law and in the gospel, has a right to judge the Christian in drinks allowed of God. "Bat," say the advocates of human Temperance and Ab^ stinence Societies, " the Apostle has said *all things are lawful for me, but all things are not expedient." Yes : in truth he did so write. But let us not wrest the passage from Us proper application. He is speaking of the propriety of advanced Christians abstaining from such meat and wine as had been "offered in sacrifice" to "idols," lest the faith of some weak brethr*?n might thereby be endangered. He says, " all things are lawful for me, but I will not be brought under the power of any ; meats for the belly and the belly for meats, but God will destroy both hand them" (1st Cor. 6th ch.) Acain, (in the 10th ch.) he says— "The things which the Geutiies sacrifice, they sacrifice to devils and not to God; aod I would not that ye should hafe f€llow«hip in I . with devils. Ye cannot drink of the cup of the Lord ar' the cup «/* devils \ ye cannot be piirtakers of the Lor(l*a table, and the table of devila — All things are lawful fur me, but all things are not expedit>nt ; all things are lawful for me, but all things edify not. Let no man seek his own but every man another's wealth. Whatever is sold in the shambles, thateat^ asking no questions for conscience sake, for the earth is the Lords and the fulness thereof. And if any of them that believe not, bid you to a feast, and ye be disposed to go, whatever is set before you, eat ; asking no questions for conscience sake. But if any man say unto you ** this is offered in sacrifice to idols,** eat not, for his sake that shewed thee, for the earth is the Lords {not the idoVs) and the fulness thereof. Conscience, I S2y, not thine own, but of the other (who might thus be led to reckon thee thus eating or drinking things oflVred to idols, to be a main< tainer and follower of idolatry. — ** Whether therefore," the Apostle continues, **ye eat or drink, do all to the glory of God." And to the Romans he says (14th chap.) " For meat destroy not the works of God. All things indeed are pure ; but it is evil for that man who eateth with offence. It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth or is offended, or is made weak. Hast thou faith ? have it to thyself before God. Happy is he that condemneth not himself in that thing which he alloweth. And he that doubteth is damned, (condemned of his own conscience,) if he eat, because he eateth nut oi faith ; for whatsoever is not of faith is sin" It is plain that the Apostle is speaking of matters **o/ faith^m one and ell of these several passages. He is sim- ply telling the Corinthian and Roman converts that though meats and wines, were things pure in themselves ; good and lawful to be used ; and tha: though their having been offered to idols could not so change their nature as to make them unfit for use, that nevertheless if a partaking of meat or wine, so offered in sacrifice to an idol, might tend to shake the faith of a "weak" brother, the strong were bound in love to forego the use of that identical meat and wine, lest such a person might be "emboldened" to partake of them as " offered to idols ;" and thus " the weak brother perish for whom Christ died." ** Wherefore, "says the Apostle *♦ if meat make my brother to of end" to fall into idolatry^ I \y\\\ eat no flesh while the world standeth." Now you will be pleased to bear in mind that much of this e Lord at ' the Lord*g I'ful for me, e lawful for i)i8 own but old in the ience sake, of. And if , and ye be asking no tn say unto not, (or his ds [not the \ not thine eckon thee be a main* Bfore," the ie glory of a p.) " For ngs indeed th offence, e, nor any ided, or is self before elfin that Is damned» ecause he ti is sin" latters "0/ He is sim- at though 'es ; good ving been lure as to 'taking of ight tend ong were meat and o partake k brother says the fall into tandeth." ch of thin litter is addressed to the Church of Corinth, some of whose members used to get drunks and that too at the Lord's table. But when the Apostle spoke oi their sin on that occasion i he never once hinted, even in the mosi remote manner, that it was the use of the wine^ that **fnade these brethren to offend," or was an offence to them. The Apos- tle here merely intimates that if such a consequence were to follow his eating this same idol-offered meat, he would touch none such as long as he lived, lest he might expose the FAITH of his brother to destruction. There was wine enough and meat enough to be had, that had not been so offered, and of which he might partake without any such awful liability. This, my brethren, is the plain meaning of the Apostle *, and it is but a mere warping of the Word of God — a forced application of it — to apply it to the favoured theory of Total Abstioence and Temperance Societies. The legitimate use of wine and strong drink was not opposed by the Apostle, else should he and all have to refrain from eating as well as drinking ; for he speaks as much, if not more, against the eating, than against the drinking of things which might cause the weak brother to offends The use of wine, then is no more a fair Scriptural ground of offence, than is the use of meats. The proper iise of the former, no more encourages drunkenness; than that of the latter encourages gluttony. Both sins proceed from the unresisted impulses of a failed nature — the proper antidote to which is Divine Grace. We do not think it necessary to give up the proper use of food, though we know that much of the disease that surrounds us, is conse- quent upon the prevailing habit of overloading the stomach; upon gluttony and surfeiting ; and that many make meat and fish and vegetable food an occasion to commit the sin. if the Apostle meant **all things are lawful for me, but all things are not expedient," as some men would interpret it, the weak brethren would scon have had the upper hand — I the whole and sole control of the Church ; and all the power would have been wrested from the Apostle, upon the principle of their having to give up things lawful to satisfy the weak ; and St. Paul himself must have erred in withstanding to his face the weakness of Peter. St. Paul, my brethren, was no admirer of such expediency as is received by the modern world. What would we have thought of him, had we seen him, (who had been one of 14 that **8traite8t sect" which blasphemously called the Savloorj ** a glultenoiis man and a wine bibber^*) entering into th« house in Cana of Galilee; and accosting our blessed Lord in tho usual strain o( the advocates of Abstinence and Tem- perance Societies — and saying, — * "Rabbi, by your miracle of making wine for these guests and by joining in their conviviality, and consenting there- unto, you confess yourself to be a moderate drinker ; you are keeping up the custms and practices through which intemperance is caused ; you are running the risk of becoming a drunkard yourself; and your example is making drunkards of others.— You especially, who profess to be a teacher of religion, are by your example training up your disciples to the use, at all events you are not discouraging them from the use of that through which habits of intem- perance are forming every day ; you are therefore to say the least, rendering it far more likely that some of them will become drunkards, than if you practiced and counte- nanced Abstinence yourself. As far as your example extends, you, (however sparingly you drink,) are so far opposing the efforts of the religious sect of the Essenes, that noble Temperance Society of your countrymen, men united together for the purpose of withstanding intem- perance and all its attendant evils. You are opposing n counsel and work of God, a means which he has greatly blessed to the spiritual and temporal benefit of mankind. You grieve the people of God, and act uncharitably toward them by doing that which they conscientiously believe that you ought not to do* You cause the weak servants of God * The observations, supposed hereto be addressed to him who "knew no sin," are extracted almost verbatim from a printed sermon (by the Presbyterian [Kirk] Minister of Perth,) on behalf of the Temperance Society of that ioi/n ; tlie singular number being necessarily adopted instead of the plural of the original. The foUovvin^j is a specimen of the argumentative part of another Presbyteriiin (VVesleyun) iVIinister's Address, to the Temperance Society al Prescott, U. C. Endeavouring to prove by Scripture the sin of any moderate use of intoxicating liquors, he anys : — ** But neverthe- less it is our duty to remind him (the moderate user) of his, (duly) as we think the Bililo does with respect to intoxicating drinks; for as n,'orffr« not of an intoxica- ting nature ; that such as this was used in the Lord*s supper ; and that similar to this was the miraculous wine at the marriage feast in Cana of Galilee. The Scriptures most assuredly speak of wine old and new. But tl e old wine, '*the wine on the lees well refined." that which possessed intoxicating qualities, was universally acknowledged to be far superior to the new. *'No man," says our blessed Lord, "having drunk old wine straigh - way desireth new, for he saith, the old is better" Now * See 28lh of Isaiah, 8th verse, in proof of the prevalence of inebriety amon$ aU classe«~"ALL tables ate full of vomit and fihhineaa, so that there is no place clean." 17 ft denaneia e unto the "1 that a re to mingle up early in f that con- hese legal repeated tnong the ve of this een on tlie 'e hour in liquities." >rnied his inust have ihould be acie'alao morial of ulence oi ce ofhiii no «'as a « the sin nmunioD. hat most of wine ; mer was vas U8«(i nloxica- supper ; e at ibe old an«l ?fined," 'ersally man," raigl: - Now lebrietjr > so that (lie miraculuus wine was in ita flavour and quality similar to the OLD or brtter wine ; for the master of the teast sairl to the bridegroom, **Every man at the beginning doth set forth good wine, and when men have well drunk then that which is worse, but thou hast kept the good wine until now." And as to the sacramental wine, it must have been of an intoxicating nature when used to excess, cr the Corin- thians could not have got drunk upon it. Besides as tlio Disciples and early Christians " broke bread" every *• first day of the week" in the w.iole year, it was actually impos- sible for them to be supplied with new wine on all such occasions. But the notion that new wine was not of an intoxicating nature, is altogether erroneous. It is not only far more sickening in its tendency than old wine, but was also intox- icating ; and therefore we read that on the day of i'enttt- cost, the Holy Spirit being poured forth according; to promise, many said of the Apostles when under the influ* once of the gift of tongues, *' these men are full of new wine. But Peter answered and said unto them, these are not drunken as ye suppose^ seeing it is but the third hour of the day;" about nine o'clock in the morning. Perhaps it was in allusion to this circumstance, St. Paul said — *'Be not drunk with wine, (wherein is excess) but be ye filled with the Spirit." * The jnice of grapes fresh wrung out is not, nor was accounted wine in the old Testament. It is called **the liquor of grapes ;" as you will see in the 3d verse o( the 6ih chapter of Numbers. To a Nazarite it was enjoined — "He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he drink any liquor of grapes." "Oh, but," say the Advocates of Temperance Societies, Christians are Nazarites, and therefore should not drink wine. If so, brethren, we are equally debarred from "the liquor of grapes." Besides, if the Christian was thus liter- ally to be a Nazarite, **no razor should come upon his head;" * Isaiah, in the 49th ch. and 26th v. speaking figuratively, says of the oppressors — "They shall be drunken with their own blood, as with sweet wine." — Marg:inal reading *'with new wine." The prophet Joel calls the ''drunkards" to weep "because of the nbw wine, for it is cut off from their mouih. 18 we sin in shaving off the beard. And hn shonid tUo let "ihe locks of the hair of his he» *» their e virtue honses, They nmand- There Absti- edjence sion of be sup- Bge of ! of our rmaiion ^. prinri- has ixf t lias »h« '»£red ill I drinks on to .even n cliH- Con- since it will ass^r- *'win<» drunk the formation of Temperance Societies in the United Slates iiiiuxication has fearfully INCREASED ! ! There ia no ifason why we should suppose thatsinnilar societies in otir Province should meet with more success. In the second I'Uce, a good result is no certain proof of the soundnesfi of II principle, for God often overruleth what is evil and bring- eti) ifood out of it, so that if this be *'the best proof of tlie soundness of the principle of total Abstinence," we cannot but say — Bad is the best. I question much the justness of another observation : — that ** the Temperance Reformation iiiis met with opposition.'* The assertion wants proof. For myself, 1 can say that I fear much that I would not have introduced the subject, had it not been for the attack made by plain implication upon every individual Christian^ whe- ther Minister or Layman, who cannot conscientiously join these societies. If it be the positive " duty of every man who has the welfare of Society at heart to unite with'* them, then of course they who decline doing so, are not doing iheir duty. This, my brethren, is a most serious charge — but it is a charge that cannot be maintained as regards our conduct towards Temperance, and Abstinence Societies- '*In many things we offend all." Many are the short comin^rs of the people of God. But in order to prove that we are unduti- KUL in the matter under consideration — that matter mu^t be previously proved to be legitimately sound, pure, and good, — to involve nothing contrary to the spirit of God*s word. This ha<4 not been done ; nay, the proofs are all the other [way — for you have plainly seen from Scripture that the luse of wine and strong drink was allowed under the Old Trestament; and that under the New our Lord's conduct |nr the proper 'already efiVicted irreal good," a poaiiion which ia not so 80 seen from uattined ; * yet, God forbid that we should **do evil that 1 intoxicating '^°^ might come !*' Why is it that Infidels and open blas- nd in a total >hemersof the holy name of Jesus, often gladly and even anaan, in thiS^^^'^^'^^^^^^^X unite in this moral work ? They themselves ! You haveV^^l' ^^^^ y^" * ^^^X ^° "^* because they wish to join profes- Feremiah andlj'*? Christians in making little of Christ and hia ordinance; 'S ; the latterfr^y rethrpn, that the Temperance Reform has flourished most ^ system, is I" ^^® ^^^ England States of America, among the descen* rather, who V'^"^^ of the Puritants, in that region of the country which Temperate!^ ^^^^ known to be the head quarters of American Unita- temperance, li>&nism, Universalism, and Atheism. s of grace, r Society?" han man^" I (christians, ndentofhis nd to adopt ilse prophet )eople have e moderate mce?— Are f Christ but Corinthian nd because e the wine, be refused, regation of ve be pre- r, by con- theme the ppearance ood of the thing, and >y fact,— ailed, had My brethren, I trust in God the Church of Christ among IB will give no helping hand to supply to men a poor, mea- rre, make-shift morality, instead of presenting to their ac- ceptance the glorious gospel of the Lord Jesus Christ; that rhereon alone is written in characters of living light "Ho- JNESS UNTO THE LoRD"— **B£LiEVE AND LIVE." We are * It may be asked — will not the Temperance Society now advancing 'ith such astonishing, but not unaccountable rapidity in the South of Ireland, do much good among the Romanists, whose Priests have been )ledging them by thousands upon their knees? At most this question fan for some time be only a quettion. The author can testify from per- ional opportunity to the most zealous and indefatigable exertions of some )f his brother Clergymen (and others) in the same part of the country tnd in the same cause. They laboured comparatively «nvatn, and made fut/eio disciples. The present Temperance movement derives its sole [irtue from the influence of the Popish Priesthood, and should be taken connexion with the startling fact, that on the approach of rebellions,, |hat8ame priesthood have ever insisted on sobriety, if not on rigid absti- lience, among their flocks. Secret oaths can not ensure secrecy when Me fumes of intoxication are allowed to beset and betray the brain. Since writing the above j I have read in The Longford Journal of the 1st Dec, IS39, the foUowmg ominous hint, of one of these Temperance LMests, who according to the confession unwittingly made, en|om8 Total iAIistinence, or fasting from strong drinks, for the most diabolical of pur- \>oies, against whom we might take up the words of Isaiah — "Behold, e fast for strife and debate, and to smite with the^9( ofwkkednesaV "Stg7i.t of the Times.— A, county of Waterford Priest stated in his chapel Jon Sunday last, that had there been a Temperance Society in Ninety^ ^f eij^ht, things would not have turned out as they did at Vint^ar Hill, and otUer places!" Verhnm 9Qt,~-P9Qket, » ■ot direeMd to qm any other thtn **the tword of the iplrtt'i (which **!■ quick and powerful, and aharper than any twoj edjfed •word,*') against the enemies of the Itingdom of God. No blessing is promismi to any of human formation or tem- per. The miniiter of Christ cannot expect that any other! weapon will prosper in his hand against the powers ofl darkness. He must go forth "in the strength of the Lord] and in the power of his might,'* who alone can, and will arm him for the battle. He must not go forth in the armour of a Saul, against the haughty Philistine, but must **pu( on the whole armour of God, that he may be enabled tea stand against the wiles of the devil," Were I induced my] brethren, with my eyes open, to try this wordly-wise ex- periment, I might well dread being thus interrogated here- aftok, touching my sin of carnal expediency — my **follow- ing the multitude to do evil," instead of leading them to do right: " ^ho hath required this at our hands? When 1 commissioned thee to instruct the lepers of my people Israel, to *dip themselves in Jordan,* and *be whole of their leprosy,* ** why presumedst thou to tell them to try a med- icine of human invention, which at best could but slightly heal the wounds of the daughter of my people ? When the good physician committed to thee the balm of the covenant why didst thou waste thy strength and opportunity in re- commending wretched quackery ? How darest thou to countenance the rebellious questioning of the nnbelieving heart, — "Are not Abana and Pharpar, the rivers of Damas- cus, better than all the waters of Israel ?** May not a union with the Temperance Society make me as temperate as a union with and to Christ and the Church T "May I not wash in it and be clean T* Art thou not a faithless ambassador, who, instead of maintaining thy master's holiness and dig* nityt and the truth of that, his message — that there is no other name under heaven whereby men can really be "saved from their sins,** but hfs ; yet hast told those to whom thou wast sent, that a device of thine and of thy fellow-worms, could ;-— even the pledges of the Temperance Society ! and that an act of Abstinence or Temperance, dictated by earthly motives, the fruit of this humanly devised pledge^ was as acceptable to the Most High, as though it had been **the fruit o( His Spirit!** When I sent thee to dispense "the bread of life,** to thy fellow servants, why didst thou feed them upon "the husks** of Atheism. If they "turned and went away in a rage**— if they refused to eat " the children's food,'* was it not their own fault ? "there wait 33 Iretd enouf^h, tnd to tptre. If M^hen Ihoo wait ■etii to SalftUon** to ciuench their if the ■pirit'l tn any two! iom of God. lion or temlouldest not aay tiiat **thou hadat nothins lo uraw wpn t any olherne well la deep/* O, thou wicket), thou faiihleoa, thou powera oflnprofiiablei thou aelf-conceited and rebellicu* servant ^ of the Lordnou ahalt have thy portion with the hypocritea, in wer ping, an, and willBrailing and gnaahing of teeth ; in outer darknrfia where the armourlheir worm dieth not, and the fire ia not quenched !** i muat **put enabled toM Brethren, " life and immortality ia brought to light by nduced mylhe gospel'* alone,— any life, any morality, not of the i;os- lly-wiae ex- l^el, ia Death, and nothing better. The miniater of God uat rely on that gospel alone, aa truly able to "turn sin- era from darkneaa to light,*' and from the power of 8atao nto God.** gated here y "follow- them to do When I my people ole of their try a med- )ut slightly When the e covenant unity in re- st thou to inbelieviog of Damds^ lot a union »erate aa a I not waah ribassador, s and dig* here ia no be **8ared hom thou w-worms, iety f and stated by i pledge, had been diapensi) lidst thou r "turned Bat ••the here wa^ Do some think that in certain respects the Temperance lofemenl has eiTected good ? Think, I pray you, what Infinitely frreater good, what more sure and enduring ; yea* fhiii everlasting good would have been by this time efi'ec- [ed, had the Missionaries of this moral excitement used |he same unwearied energy and uucompromising zeal in )earing to their sinning fellow-creatures the glad tidings of lalvation ; in reasoning ** of righteousness, temperance md judgment to come ; — in proclaiming *' repentance to* rards God and faith in the Lord Jesus Christ ;— '* in telling 9 all around what he bad done for their own souls ; in sailing upon those sinful brethi^n to accept Christ; — in lumbly assisting, (each in his proper sphere) the divinely COMMISSIONED herslda of salvation by inviting the trans- gressors to the only true and acceptable temperance, that if pure Christianity — compelling them to come in out of Mghways and hedges of a sinful world to the one great ind Divinely iustitutcd temperate society — to communion |n *' the Apostles* doctrine and fellowshipf in the breaking >f the bread and in the prayers.** Thus would our Total Abstinence & Temperance friends ensure the Divine blessing, on an unquestionably good rork. — We would hail their help and labour of love with [oyfulness. The servants of the Tabernacle would gladly 'lengthen its cordu, and strengthen its stakes,** and wouI4 [take courage* The tdfocates of the preseivi system would be safer in pursuing this course, than in officially resolving all dissen- ters from their institution into undutiful persons. We are in self defence compelled to say to our accusers— ** Which of you conviuceth me of sin*' in this matter? and to do away the unmerited obloquy by washing away the defilement of unjust insinuations.^ Such charges, equally ungenerous and unjust, shall neither fright nor tempt me into countenancing or propagating that, which the eye of faith must look upon as a bastard-morality, unauthorized of God ; as a system tending rather to the scandalizing of the Saviour and to contempt of the Holy Spirit, than to any real good, such as is acceptable to the Lord Almighty ! Far be it from any -ue child of the kingdom to say, that the gospel, "the power of God unto Salvation,*' is not equal to that for which it was sent ; or that if Christ be "slack in his coming, as some men count slackness," his gospel needs the Herculean shoulders of Temperance Societies, to shove on Its tardy progression — to impart a kurnan impetus to the worki the way, and the wisdom of God ! — Alas, for such faithless expedients ! Alas, that any, who call them- selves christians, should fall into such g.Mevous error ! That professors should seem to regard the Gospel of their God and Saviour as the Brahmins and heathen devotees of India do the massive car of their inanimate idol, their lazy Jug- gernaut! That, like that lumbering log, Christianity re- quires its followers to make to themselves as it were hand* spikes wherewith to lever it onward ! — Can the work of the Lord of hosts be quickened by the aid of unauthorised human inventions, — the movements of the great Jehovah accelerated by man's device ? The supposition would seem to involve blasphemy. **He will work, who shall let him?" Bo you think Satan shall ? Do you think that the drunk- ard, "led captive of Satan, shall hinder that work ? God will work) and none shall hinder him. ♦ " Can there be reasons framed or bolstered up, why any acconntabic creature among; us should stand aloof? I am perfectly satisfied there can none be found but such as are based upon something, the antipodes of love of country, our species, or our God."(!!!) — (Extracts from Mr. Wil- kinson's printed Address to the Prescott Temperance Society.) But two pages back this " Wesleyan Minister" h'^d exhorted his hearers to "arm themselves with the panoply of charity ."'—It is nothing new to "say, and do nov." — "Charity tlnnking no evil." — How need- ful it is to be "temperate in all things." There is such a thing as in* temperance in langmgef as well as in meats and drinks^ wm 9 safer in an disset)' ons. We iccusers— (ter? and away the 8« equaJly tempt me e eye of uthorized all zing of • than to Imighty ! say, that not equal "slack in spel needs . to shove mpetus to -Alas, for all them- or! That heir God 3 of India lazy Jag. ianity re- re hand- work of Jthorised Jehovah uld seem et him?'' e drunk- L? God conn tabic there can !PODES of Mr. Wil- lorted hi3 3 nothing^ >w need* ioff OB in* 25 < Bfy brethren, let us be eatisfied to walk bytbepMw fight of " the Sun of Riehieousness," rather than by tba^ ui:certain sparks of the fire which men have kindled ( — Wfeil may we say uncertain, when the avowed enemies of Christ and his Gospel have often, and do still *n many places patronize it, as making for their infidel principles — as favouring their damnable doctrines, as being in their view alltogetiter anti christian in its tendency, and con- sequently claiming their cordial support and strenuous co^ operation. It strikes me, my brethren, that our sin does not consist in an opposition to the system, but in Tion-opposition ; — in apparent apathy ; and that we are culpable in having Ut alone the error so long. We would have ^iven sounder proof of our love of souls by opposing error, than by Quietly letting it alone, as we have too long been doing, f *he Apostles had let the heathen error alone, where now would have been Christianity ? If Jesus had left the dsBmons alone, these devHs should still be in possession of the human race, nor should satan have, ** as lightning, fallen from Heaven.*' If unbelief and heathen darkness^ Mahomedanism and Judaism, if schism and heresy are forever to be let alone, when shall all nations, languages, and tongues flow into the gates of Jerusalem ? My brethren, the present weakness of the Church of Christ arises in a great degree from the almost total neg« lect of this as a principle. Errors have been let alone. They have not met with a steady opposition — with a be- lieving opposition that leaves consequences to God. Hence the confusion, the darkness, the perfect ignorance of many professing Christians, touching true Church-of-Christ Prinoiplbs. Hence the occasional encounter of the true Church with the errors of the multitude of religionists is regarded only as the clashing of opposing parties, the con- flict of sect wii'h sect ! This evil, this tremendous evil to the cause of Christ, this overthrow of unity, this counterac- ting of Christ's revealed will and pleasure has been power- fully increased by letting errors alone. There is ill truth no real love whatever in letting error alone — it is sin.—- God has visited, and is still visiting his Church for tKat very 810, and is teaching her watchmen that the triiihpel mttst NO itOiiiEiKR **gire m unceftaio sound." 26 With tbB fflotUes o( those profoffing GhrittUnti irh» htve adopted the temperance iystem, I have nothing to do. I believe these persons to be influenced, for the most part, by the best intentions. Bjt the liberty of opinion, which tliey claim for themselves, they should allow to others. — **With whatooerer measure they meet** to others, it ie but loo possible that it may ** be measured to them again.*' — They have thought it**THEiR duty** to eo-opreate with this Society ; we think such conduct not only not our duty, but opposed to our duty. — But though we are reviled as declt- nig to do our duty ; yet recollecting that we are to try to be like Him, '*who when he was reviled, reviled not again, when he suffered, he threatened not, but commiaed himself to Him who judeeth righteously,** we hope not to answer ** railing by railing,** but to study to " approve ourselves unto him who louketh upon the heart.** My beloved brethren, Christ was neither ** a gluttonous mant nor a wine bibber." Christ *'did no sin.** Seek I beseech you, conformity to his character. Seek the prom- ised grace of his spirit, which alone can make you like him in temperance, meekness, forbearance, and patience. Da not shrink from being '^spoken evil ot,** as was your Lord and Saviour ; only see that in your case as in this, it may be spoken **FALSBLY**^-'*Let not your good be spoken e?il of* through any excess on your part. As I have told you in times past, so now 1 tell you again— **be temperate in all things;** ^*take heed unto yourselves,** my brethren, "Fest your hearts be overcharged with surfeitmgand drunkenness; therefore do not ** keep company, if any, that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner ; with such a one NO, NOT TO EAT.** ** KoQw ye not that the unrighteous shall not inherit the Kingd>)m of God ? Be not deceived : neither fornicators, nor idolaters, nor adulterers, nor thieves . nor covetous, nor drunkards, nor railbrs, nor extortion- ers shall inherit the kingdom of God.** **Walk honestly as in the day, not in ri6tin)( and drunkenness, not in chamber <- ing and wantfvnness nut in strife and envying ; but put ye on the Lord Jesus Chris* ; and make not provision for the flesh to fulfil the lust« thereof.** Yes, my beloved brethreiH *rd Jesus Christ.*' Take for year exam* pie that Lord Jesus Christ, **who was holy, haimless, unde- filed, separate from sinners ;** take for your law and rule hi» blessed Gospel ; for your support, the aid of hii Spirit^ 97 lind Ibe netiit of grace ; for yoar spiritaal Goansellorit hit Kf inely eominissioned Ambassadors — the stewards of his |holf mysteries; for your friends and associates, those 'brethren in the Lord," who are adorning the doctrine of |6od their Saviour in all things ;*' take as the best Society, Ithe Apostolic fellowship, the Communion of Saints ; and (prove that in all things the grace of Christ is sufficient for you, that you need no other society of temperance than Ihis, no oiher pledges than those of his appointment, no other moral code than his Gospel, no other brotherhood or association, than the Church of his foundation, with I which he has pledged his presence to the end of the world — to the end of time. Present your bodies unto Him, therefore, a living and holy sacrifice ; and seeing that you are no longer ** your own, but bought with a price,** glorify God in your body and in yo*'. spirit ** which are God*s." "For the grace of God that bringeth salvation hath appeared to all men ; teaching us that denying ungodliness and worldly lusts, we fihould live soberly, righteously, and godly in this present world looking for that blessed hope, and the glori- ous appearing of the great God, and our Saviour Jesus Christ, who gave himself for us, that he might redeem us from all iniquityt and purify unto himself a peculiar people* zsALOua 07 good wobk6.'* ■v:li 't: FINIS. r