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 *•#*! THE 
 
 NEWBRUNSWIC 
 
 AN MUSEUM 
 APPEAL 
 
 INSINCERITY. 
 
 JJtj 5lrcl)kacoti 3tf[xtmoi Bonibag. 
 
 RJE-P^^'^|9P]^p ftV THE SONS OF TEMPERANCE TRACT SOCIETY, OP 
 
 ■ " ^ ppoviijcE OP NEW aitTJNswicK: established at 
 
 SAINT JJHN, SEPT. 21ST., A. Di iSSOi 
 
 SAINT JOHN, N.B. 
 
 ' 
 
 PRINTED BY F. W. CLEAR, KIKG STRW^-i 
 
 FOR THE TEMPERANCE TRACT SOCIETTC^. > 
 
 1850. ^ 
 
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 \^ 
 
 SONS OF TEMPERANCE TRACT SOCIETY. 
 
 Sons of Temperance, may become yearly Members, upon payment of 
 one shilling and three pence in adv»ice. Any Brother may be constituted 
 a Life Member, on payment of twenty-five shillings. 
 
 £t0t of (iDffice Bmrera. | 
 
 I 
 
 S. L. TILLEY, PREisroENt, \ 
 
 ALEX. CAMPBELL, > v.... P„,.atn,.«^- 
 JOHN FRASER. } ^^^= Presidents. 
 
 W. H. A. KEANS, Corresponding & Recording Secretary. 
 THOMAS HANFORD, Treasurer. 
 
 (Eommittet. 
 
 CHARLES A. EVERETT, JAMES McMILLAN, JOHN. R. 
 MARSHALL, EDWIN FISHER, JOSEPH B. WHIPPLE, and 
 ROBERT MIDPLEMORE. 
 
 The President, and Vice Presidents, Secretary, and Treasurer, 
 arc Ex-Officl Members of the Committee. 
 
 ■;* 
 

 AN 
 
 AFFECTIONATE APPEAL, &c. 
 
 " If ye love me, keep my commandments." " He that hath my command- 
 ments, and keepeth them^ he it is that loveth me." " Ye are my friends, if 
 ye DO whatsoever I command you." " The love of Christ constraineth tuf." 
 
 m 
 
 '^ 
 
 TY. 
 
 lyment of 
 )iistituted 
 
 HN. B. 
 
 jE, AMD 
 EA8VRKB, 
 
 Brethren and Fellow-Christians ! 
 
 I EARNESTLY beseech your Christian and prayerful attention to the 
 subject I have now to bring before you. I am especially anxious to win 
 your affections, and, by God's blessing upon rny endeavours, to point out 
 to you what I believe, as in the presenoo of God and of his Christ, to be 
 your line of duty on the present occasion ; because, when once the true 
 follower of Christ is convinced of his duty in any particular case, he will 
 ' earnestly pursue it. Though ho may at lirst be mistaken, yet, if it should 
 please God to let him see the path of (hity, and to shew him that any 
 cause set before him is the cause of Christ and of his Gospel, and will 
 aaxdnco the interests«of his kingdom, he will take it up with all his heart 
 and soul, and carry it forward with all his energies. For who are they 
 who are the chief supporters of every charity I who are they who are the 
 foremost in every good and holy work ? Are they not the followers of 
 Christ? And this is the reason why I am so anxiods to convince you, 
 my brethren in Jesus Christ, because I am sure that the cause I have now 
 to recommend to your support, is for the glory of God and the promotion 
 of Christ's kingdom : it is the cause of ihe Gospel against one of the 
 very strongest holds of the kingdom of Satan. If you be indeed 
 Christians, your creed is the Gospel — the whole Gospel, and nothing but 
 the Gospel ; you abhor that systom that would mar and mutilate the Gos- 
 pel, and separate faith and obedience. On tlie one hand you place all 
 ^our hope, and trust, and joy, in the blessed doctrine of salyation by faith 
 — and faith alone. You well know that '' other foueid^tiii^fean no man 
 lay than that is laid, which is Jesus Christ and him crucified;" and that 
 " there is none other name under heaven given among men whereby we 
 maybe saved." But, on the other hand, you long to adorn tlie Gospel 
 you profess by your holy walk and conversation, and to show, by your 
 good works, by your zeal for the glory of God, and your practical love to 
 man, that you have indeed that faith which worketh by love and over- 
 cometh the world. 
 
 Look book, then, fellow-Christians, to the history of our own church, 
 and see how miserably and wickedly these two things have been separated, 
 and set your faces like a flint against this wicked separation. 
 
 Thirty years ago, and for many years preceding that period, the great 
 and glorious doctrines of the Gospel were fallen into neglect ; and in place 
 
2 
 
 AN AFFECTIONATE APPEAL 
 
 of thom, moral essays occupied the greater part of our pnlpits ; as if it were 
 
 f)ossible to build genuine sterling morality, and real purity of heart and 
 ife, upon any other foundation than the doctrines of salvation by faith in 
 Christ, sanctification by his Holy Spirit, and, by the mighty energy of 
 that Spirit, a death imto sin and a new birth unto righteousness. But of 
 latter years a great change has taken phiee in the public sentimer.t. The 
 doctrines of the Gospel have become popular, the multitude of professors 
 has increased, and a soft, smooth, easy religion, styled evangelical, has 
 become fashionable, and taken the place of the moral disquisitions of the 
 last century. The doctrinal parts of the Gospel are taught ; the privileges 
 of believers are enlarged upon ; while, it is to be feared, that the strug- 
 gles of tlie Christian race, the toils of the Christian warfare, the hardy 
 virtues of the Christian soldier, are far too feebly and too seldom insi ted 
 upon, if not altogether unheeded and forgotten. These smooth religion- 
 ists seem to have forgotten that the Saviour has said, the Lord Jesus 
 (Jhrist has said, " If any man will come after me, let him deny himself, 
 and take up his cross, and follow me." " Let your light so shine before 
 men, that they may see your good works, and glorify your Father who is 
 in heaven." " Strive to enter in X the strait gate, for many shall seek to 
 enter in, and shall not be able." They seem to have forgotten that the 
 very s^me Apostle who teaches the comfortable doctrine of suivation Ijy 
 faith only, and the assured safety and final perseverance of the believer in 
 Christ, still says, " I therefore so run, not as uncertainly ; so fi^ht I, not 
 n:i one that beateth the air. But I keep my body under, and bring it into 
 subjection, lest that by any means, when I have preached to otliers, I my- 
 sbH' should be a castaway." "Be not conformed to this world. Avoid 
 even the appearance of evil. Follow not a multitude to do evil. Neither 
 be partaker of other men's sins; keep thyself pure." " Come out from 
 among them, and be ye separate, saith the LoVd, and touch not the unclean 
 thing ; and I vill receive you, and v»ill be a Father unto you, and ye shall 
 bo my sons and daughters, saith the Lord Almighty." 
 
 It is my intention, in the present discoiirse, to bring forw'ard a number 
 ot'these practical commands of our Lord and his Apostles, in order to see 
 how far we are heartily willing to obey them. It is not a soft, religious 
 srtntimentalism, but sterling obedience to his commands, that CUirist 
 requires of us. He says, " If ye love me, keep my commandments." 
 '' He that hath my commandments, and keepetli them, he it is tliat loveth 
 mt>." "Ye are my friends, if ye do whatsoever I command you." 
 " Not every one that saith unto me, Lord, I^rd, shall enter into the 
 kingdom of heaven, but he that doeth the will of my Fatlier who is in 
 heaven." " And he stretched forth his hand toward his disciples, and 
 said, Behold my mother and my brethren ! For whosoever shall do the 
 will of my Father who is in heaven, the same is my brother, and sister, 
 and mother." 
 
 I shall then, in the present discourse, consider several of the practical 
 connnands of our Lord and saviour Jesus Christ, and of Paul, the 
 inspired Apostle of the Gentiles, in order to see how far you ar-^ really 
 willing to obey them. And I shallnlns day put your sincerity to the test, 
 by propoiiing to you a 8})ecitic manner in which you may obey them ; by 
 .'SMJttinjj before Jrou some positive XAd practical thing which you may do iu 
 
TO ALL ClIRIRTIANS. 
 
 order to ehow yonr willing obedience. This is by far the most nseful 
 mode of huiidling the subject : Ist, Because general principles are best 
 illustrated by particular examples ; and 2d, Because this mode of treating 
 tJie subject is absolutely necessary to detect the deceitfulness of our own 
 hearts. For it is quite common for men to admire these commands in \ho 
 abstract ; but as soon as they are brought to bear upon any specific action 
 of their lives, and something is proposed for them to do, in order to show 
 tlieir love to Christ, and their willingness to obey him, this they do not 
 like at all : they are willing enough to deal in generalities, but cannot 
 endui-e to come to sj)ecifics. Something similar to this is Keen in men's 
 confession of sin. Some men will delight to talk in evangelical language, 
 and confess themselves to be miserable sinners ; but if a friend should 
 point out a single fault that they have, they would be immediately 
 offended. So it is here. They admire these commands in the aljstract ; 
 but as soon as the preacher proposes specific opportunity of obeying them, 
 and presses it home to their coiisciences, this, I say, they do not like at all, 
 and they try to shelter themselves behind doctrines, and to melt away into 
 abstractions again. But this is not the Gospel : this is turning the grace 
 of Cod into licentiousness, and making Christ the minister of sin. This 
 is no better than evangelical senlimcntahsm, which sanctions selfishness, 
 and self-indulgence, and barren unfruitfulness in practice, under the cloak 
 of sentimental admiration of the theory of the Gospel, and thus corrupts 
 and dishonours the very doctrines of grace which it professes to revere. 
 
 Let us, then, like honest men and faithful servants, who really desire 
 to obey the commandments of their Lord and Master Jesus Christ, bring 
 forward the great body of the rules of conduct and practical commands of 
 Christ and his Apostles, and sec what specific duty there is in the present 
 day that seems, in an especial manner, to bear upon them all. 
 
 But, before we begin, I have two earnest intreaties to make, 
 
 1st, In examining all these commands of Christ and his Apostles, which 
 I intend to bring forward, and in applying them to the duty 1 have now to 
 propose, I intreat you to take each commandment in its whole length and 
 breadth, in its real scope and spirit ; and not to look for exact coincidence 
 in minute circumstantials. ¥or at this distant age and nation -f the world 
 and in these different circumstances of the times, such exac .rcumstan- 
 tial coincidence is utterly impossible ; and all those practical co nmands of 
 our Lord and his Apostles which arose out of the occasion on which they 
 were delivered, might as well have been lost, or buried under the earth, 
 for any use they could be to us as rules of conduct now, if such minute 
 coincidence is demanded, before they are made applicable to the particular 
 cases of duty which occur in the present day. To endeavour in this way 
 to escape conviction, by saying that the " cases are not parallel," because 
 there is not an exact coincidence in all minute circumstantials, is a mere 
 evasion, of which all who love the Lord Jesus Christ, in sincerity, and 
 really desire to show their love by their obedience to his commandments, 
 would scorn to be feailty. 
 
 2d, If, by the present appeal, you shoiUd be convinced that the duty I 
 have now to recommend is agreeable to the scope and spirit of the many 
 Scriptures I have now to bring forward, and in harmony with the whole 
 spirit of the Gospel, then I charge you, as in the presence of the Lor(| 
 
AN AFFBCTIONATB APPEAL 
 
 Jesufl Christ, not to go Away and Keek for objectionn draivn from iiiolatLMl texts 
 of Scripture. The " Hemh'* in very skilful in finding out ohj<>cti(tns ngiiiiiMt a 
 duty it has no mind to perform ; hut, in the meuiitime, conscioiice declares 
 that it is wicked to set up one part of God's Holy Word to bear clown the testi- 
 mony of another ; and still more is it wicked to pervert and oppose the general 
 bearing and spirit of the whole Word of God by means of iMolated texts. If 
 two Scriptures seem to contradict each other, it is our duty humbly to search 
 for such a meaning us shall be agreeable to both, and to the whole spirit of the 
 Gospel scheme. 
 
 If, then, you will agree with me to interpret Scripture according to the loving 
 Spirit of the Gospel, and tlie essence and spirit of the commandment, I think [ 
 can this day set before you a duty of such universal bearing upon the whole 
 spirit of the Bible, especially upon all the commands of Christ and his Apostles, 
 that the whole Scripture seems as it were with one voice to cry out to us to per- 
 form it. And if I can show you such a duty as this, my brethren and fellow 
 Christians, let us be up and doing ; let us bestir ourselves in our Master's work ; 
 let us be doers of the word, and not hearers only, deceiving our own souls. 
 
 Let us begin, then, with the exhortation of the Apostle Paul, in the 6th 
 chapter of 2d Corinthians : "Wherefore come out from among them, and be 
 ye separate, saith the Lord, and touch not the unclean thing ; and I will re- 
 ceive you, and will be a Father unto you, and ye shall bo my sons and daugh- 
 ters, saith the Lord Almighty." 
 
 Now, are you sincerely desirous of an opportunity of obeying this command ? 
 and if so, let the Christian lay his hand upon his heart, and, as in the presence 
 of God, ask himself this question — What is eminently and especially the un- 
 clean thing of the present day ? Can he call to mind any thing in the present 
 day (if he honestly tries to do so) which, more than all others, especially de- 
 serves this name ? The particular occasion which may call for this command 
 of the Apostle, to come out and be separate, and not to touch the unclean 
 thing, must be different in every ditFerent age of the world ; but the spirit of 
 the command itself is always the same. As times and circumstances vary, 
 that which more especially constitutes the unclean thing of one age, may be 
 different from that which constitutes the unclean thing of another. But the duty 
 of abhorring and protesting against the unclean thing in every age, whatever 
 it may be, is eternally the same ! Now, what does conscience suggest as emi- 
 nently the unclean thing of the present day ? Surely, when it is considered 
 that INTEMPERANCE is a foul blot of England, the fovilest stain in our na- 
 tional escutcheon, the curse more particularly of Protestant Europe ; how it is 
 the parent of crime ; how it hardens the heart, sears the conscience, blights 
 the affections, and stirs up the secret lusts of the soul ; it may emphatically be 
 called the "unclean thing." There is no other unclean thing in the present 
 day at all to be mentioned with it. Also the expression, "come out from 
 among them, and be ye separate," means something mo/e than a mere nega- 
 tive position. To every honest mind it conveys the idea of doing something 
 positive — of coming out and departing from the tents of these wicked men, and 
 protesting against their soul-murdering customs. Now, the question is. Are 
 you willing to obey this command, or are you not ? And, above all, are you 
 willing to assist others in obeying it ? What is the length and breadth of your 
 sterling Christiar ity ? You are called upon to make a stand on the side of 
 Christian tempe nee, and to take up a ground on which your poorer Christian 
 brethren, down ■ the very lowest orders of society, can stand safely and se- 
 curely, and, by your protest, to make all slippery and doubtful ground, all 
 dangerous customs and courtesies, shameful and disgraceful. It is your duty 
 to pull, drag, persuade, your brother oft' this ground, by every possible motive 
 
TO ALL 01IIU8TIAFffl. 
 
 Ihnt you can bring to hear upon him. It i*i not the question, whethftr it bu un- 
 cIkiiii and dangcrouH t«) tjon: you niutit proteHt H^ainst that which yuu know to 
 brt pregnant witii (iarig»;r to him. Now, h«re i:» an opportunity of obwliunri*. 
 Will you come out and be Heparato, and let it be xeon who itt on the Lord'A 
 side, or will you not ? 
 
 Again, tlie Apostle Hays, "The grace of fJod, that bringeth salvation, hath 
 appeared unto all tnen ; teaching us that, denying ungodliness and worldly lusts, 
 we should live soberly, righteously, and godly, in this present world, looking 
 for that blessed hope and the glonons appearing of the great (lod and our Sa- 
 viour JosiH Christ, who gave himself for us, that he might redeem ua from all 
 iniquity, and purify unto liimsolf a peculiar people, zealous of good works." If 
 ever any thing on earth deserved the name of worldly lust, it is the lust of in- 
 teuiporance ; for it stirs up every lust of the heart, and is the father of all lust. 
 And it is im argument at all to say, that it does not happen to be a lust to you, 
 for it is a soul-murdering lust to millions. In Britain alone six hundred weekly 
 die the death of the drunkard, and (if we are to believe the Word of God) go 
 down lo the lake of everlasting ftre. It is not pretended that you can convert 
 Uiese men to Christ, and save their souls : that is in the power of God alone, 
 and he may, or he may not, give grace unto repentance. But if these six hun- 
 dred souls die this week, their time of trial is cut off, and they go to the region 
 where there is no more hope ! Now, are you Christians indeed ? Hath the 
 grace of God, which bringeth salvation, appeared unto you ; and are you really 
 looking fi)r the glorious appearing of the great God and your Saviour Jesus 
 Christ, who hath given himself for you that he might redeem you from all 
 iniquity, and purii'y you to himself a peculiar people zealous of good works ? 
 And will you do nothing for your brother when Christ has given himself for 
 you? If so, where is your Christian peculiarity? Where is your zeal for 
 good works, when you can calmly see the very worst of Satan's engines tilling 
 your country with crime, and will not so much as lift up a finger to oppose it ? 
 
 Again, the Apostle s.'vs, " Be not conformed to this world, but bo ye trans- 
 formed by the renewing of your mind." " Follow not a multitude to do evil !" 
 And does not the principle I am now contending for (call it the temperance so- 
 ciety, or call it by any other name you please) — iloes not the principle, I say, 
 Hpeak the very same language as St. Paul ? For it protests against conforming 
 to the foolish maxims and customs of the world, which, whether it be intended 
 or not, are productive of so much evil. And it is a direct refusal to follow the 
 multitude in this respect to do evil. For these customs undeniably are the 
 school in which every drunkard that ever lived, first learnt that habit which has 
 ruined his soul, and blasted his hope and happiness both for time and for 
 eternity. Now, in the name of honesty and candour, in the name of Christian 
 sincerity, what is the meaning of this command, " Be not conformed Lathis 
 world ?" Does it mean that wo are forbiduen to conform to the customs of the 
 world as long as they are only silly, and foolish, and unprofitable ; but that as 
 80on as they become the parent of lust, and murder, and crime, and miseries 
 more than can be numbered, then we are at liberty to conform to them as much 
 ns we please ? Will any man mock this conjmand of the Holy Spirit of God 
 by asserting that it was intended to teach us thus to strain at a gnat and swal- 
 low a camel ? Here, then, is a plain conmiand, easily intelligible to a plain 
 man, and here is a specific opportunity proposed for you to obey it. Here are 
 no abstractions, no barren generalities, but a plain test of Christian obedience, 
 to prove the sincerity of your faith and love. 
 
 Again, the Apostle says, *• Have no fellowahip with the unfruitful works of 
 darknem ; but rather reprove them." Now, the blackest deeds of darkness 
 that ever were done on oarth, are doae hy intoxicating drinks. Almost all the 
 
e a:« affection iffis appkal 
 
 rohberiet nnd ninrderii that ar<j conimittjd, nro pliiriiuxl iiiiilcr iIm< itiHpiriiti<m, 
 and executed under the excitement, of intoxicating diinliH, " 'i iiey riiine tho 
 couriige of the Ixtrglnr to the point nf action, and Mliarpi-n th«< mIiwI oV tho mid- 
 night ussiiHi^in/' And he, who hy buying, Helling, or iiMing tlii'tii, or iidmitting 
 thuni to hirt table, keeptt up their respectability, and (•hcoiiragiipt olhiTM toUHe 
 them, has a kind of fellowHliip with the uidVuitlul work* olMarldii'Hx, iinfVniti'ul 
 in all good, and fruitful in every evil, mischief, crioie, attd iuIjotv, lliiit ever 
 curtied mankind. There is no avoiding thiu conclusion by all iho (|ii)libliMg in 
 the world, for it is tho plain, fltruightforwurd meaning oi' iho paMMatfe. If the 
 Apostle hud written this passage in the spirit of prophecy, for ihe i:\\>rt'.nn pur- 
 pose of enforcing the fundamental princijtle of lemperiince H0cii'ti('i4 (i do not 
 sny the societies themselves, but the principle on which they are f(tnnded), he 
 could not have chosen words more directly appropriate to tito »<ul»jer.t, 
 
 Again, the Apostle says, "Neither be partaker of other rnen'i* Minn ; keep 
 thyself pure." Now, he who, by his countenance and custom, keeps up the 
 respectability, nnd mnhitnins the existence of a Hpirit.Mliop, wlu!r(;by another 
 finds his sin and his ruin, is certainly partaker of that man's sin, I(e who, by 
 his example in the use, encournges another to use that which makes him sin, m 
 certainly partaker in his sin. But it is the special objoct of teirtperanrr) socie- 
 ties to prevent men from thug partaking in other men's sins ; therefore tho 
 principle of temperance societies is in the very spirit nial essence of (lospel 
 iriorality. I do not here mean to assert that this text makes it (uir duty to 
 form a society, but I do say that it makes it our duty to resolve, by tlie grace 
 of God, that we will never even indirectly become partakers «if an«»lher's sins. 
 And if it be our duty to resolve, it is hard to say why wo may not tell that 
 resolution to others. It seems very natural that fe(low-jnlgrims, travelling the 
 same road to the same heavenly city, should consult each other in love, and 
 tell each other their plans and purposes fur tho journey. And if a few 
 Christians declare to each other their resolution, and iigree lo/(ether not to par- 
 take of the sin of their country, in this particular inslanee, by toucliing the 
 instrument of intemperance, pray what is this but the end^ryu framework of a 
 temperance society ? 
 
 But here it will be said, that this is not the particular instance which the 
 Apostle had in view, when he said to Timothy, •' iS'either be partaker of other 
 men's sins." Be it so : the particular mode in which one man may be more 
 in danger of partaking of another's sin, may be ditVerenl from th" particular 
 mode in which another may incur the same danger. Moreover, tho prevailing 
 sin of the day in which men in general most extensively aid, abet, assist, and 
 encourage each other in sin, and thus become partaker's of each other's sins, 
 depends upon circumstances, and these must necessarily be dUl'erent in ditferent 
 countries and ages of the world. But the plain duty ot* not contributing directly 
 or remotely to another's sin, is binding upon every age, nnd extends to the 
 end of time. It is the peculiar glory of the Scriptures, that they are not like 
 many of the ephemeral productions of man — matters of incro loeur interest ; but 
 that they are written for our instruction, and are of an interest wide as the 
 world itself, and coeval with eternity. He miserably ernnijjs tho meaning of 
 Scripture, and fritters away these beautiful directions of tho Holy Hjiirit down 
 to nothing, who limits their meaning to the peculiar occasions which called 
 them forth in the days of the Apostles. Thin is only another ingenious way of 
 admiring the command in the abstract, and getting rid of any iibligutiou to 
 personal obedience to it. 
 
 Again, the Apostle says, " Whether, therefore, ye eat or drink, or whfltiM»«?ver 
 ye do, do all to the glory of God." The world, (terhaps, cftfi/iot ftilly under- 
 stand the meaning of this command ; but the believer uiiderMtaiidi it w«ll« lie 
 
 %: 
 
TO ALL ArIBTIANS. 
 
 knows tlint it mcnnn timt hifi rnliginn is not to be a thing set npart only for the 
 Hulihiith, l)iit that it i^ to (MiltT into nil ho doeft, and give n tingn or roiour to 
 overy thought and action of his lift;. VVull tlu; lN>licvur un«h'rHtan«ls what is 
 nitMint liy doing all thing:^ to the glory ofCiod. And hit uiu ank him — Can h« 
 lay his hand ii^ion his heart, and Huy that, in the present ^lay, it is possible for 
 hitn to tako itito\iraling drink, or give it to others to drnd<, to the glory of 
 (lod ? W Iwn he liehohls the effects that it pro«iiu;es, ih* (i iths, corses, hlas- 
 phemies, and crime that it causes, he rnnst perceive that it can only he drunk 
 to the glory of him who is the enemy of (jodand man. '• Whatsoever y»»u do, 
 do all to the glory of God !" Christians ! are von willing to ohey this connnaiHl 
 in the spirit of it, and to carry it through all the actions of your lives ? 
 
 Again, the Apostle says, "Avoid even the appearance of evil ; let not your 
 good he evil spoken of ;" that is, let it not he of that douhtfnl character w liich 
 nlfords a handle for speaking evil of it. If, in the present day, the Christian 
 uses ever so little of that which is the known cause of almost all the evil in 
 the world, it will have the appeal ance of evil, and will be evil spoken of. 
 Those who seek a cloak for their own intemperance, or a salve to lull their 
 C(»nscieiices asleep, will be delighted to see him drink it, and, however small 
 thtt quantity he drinks, they will claim a kind of fellowship with mch a 
 Christian, and will not give him credit for the purity of temperance. 
 
 Again, the Apostle calls upon Christians to •' present their bodies a living 
 sacritice, holy, acceptable to (iod." lie thus appeals to the Roman Christians : 
 *' I beseech you, therefore, brethren, by the mercies of God that ye present 
 your bodies a living sacrifice, holy, acceptable to God, which is your reason- 
 able service." Now, let any man contemplate the vast mass of the popahup 
 of our cities that freipient the gin-shops ; let him contemplate the disgusting 
 effect upon their bodies, and the debasing, corrupting efiect upon their minds, 
 and ask himself whether it is possible that they could present their bo<lies a 
 living sacrifice, holy, acceptable to God, so long as they frequent such places 
 08 these. Is it not evident that they are prescmting body and soul, and all 
 filthy and unholy sacrifices, to the devil, to crime, and pollution, ami 
 everlasting fire ? And it is reasonably to be doubted, ccuicerning even the most 
 respectable member of society, who carelessly gives his countenance to tb« 
 most accursed traffic that Satan ever set up in the world, w hether by so doiof 
 he is presenting his own body a living sacrfice, holv, acceptable to God, and 
 whether it is possible that the Holy Spirit should consent to dwell in his own 
 heart, while he is encouraging the use of that which drives him from the hearts 
 of others. 
 
 Again, the Apostle says, " Grieve not the Holy Spirit of Got!, wlicreby ye 
 are sealed unto the day of redemption." Now, can any man read th« 
 testimony given before the British House of Commons, l)y the judges of the 
 land, the practitioners at the bar, and the keepers of our penitentiaries and 
 jails, all concurring in the fact that intemperance is the cause of three-fourtlia 
 of the idleness, poverty, prostitution, and crime of England — can he make use 
 of Ilia own eyes, and behold the filthy, polluted, degraded, and utterly 
 demoralised state of those who frequent the places where spirits are sold — can 
 he hear these things, and see them with his own eyes, and doubt whether 
 Bpirit-drinking grieves the Holy Spirit of God, and drives h'm from the 
 heart? Can he read the same testimony from America, declaring that the 
 united experience of the nation has proved that it '• sears the conscience, 
 hardens the heart, pollutes the affections, excites all the bad passions, weakens 
 all the motives to do right, and strengthens nil the motives to do wrong, is the 
 cause of nine-tenths of all the crime of America, and lastly, that it closes men's 
 ears against the preaching of the Gospel, and prevents tht'ir conversion tq 
 
 
.*. 
 
 4h 
 
 AN AFPECTIOPfATE APPEAL 
 
 Chriat " — can he seriously consider these things, and doubt whether dram- 
 drinking grieves the Holy Spirit of the Lord ? Is it possible for a man tu 
 imagine a more likely way of grieving the Holy Spirit and driving him from 
 his own heart, and opposmg the spread of Christ's kingdom in the hearts of 
 others, than by using, or, by example, encouraging others to use, this instru- 
 ment of Satan ? Time was when these consequences of the use of intoxicating 
 drink were not known ; but now that they are so well known and thoroughly 
 understood, if a man still persists in the use of it, is it at all likely that the 
 Holy Spirit will seal his soul unto the day of redemption ? Is it not far more 
 probable, unless he repent of this wickedness, that Satan will set upon him 
 the mark of the beast, and seal him unto the day of damnation ? 
 
 "Know ye not," says the Apostle, "that ye are the temple of God, and 
 that the Spirit of God dwelleth in you ? If any man defile the temple of God, 
 him shall God destroy." Man's soul is the temple of the living God, which 
 must not be defiled. Now, what cause on earth is there, in the present day, 
 that has done one-thousandth part as much to defile this temple of the living 
 God as the lust of intemperance ? And if you have any tenderness for the 
 honour of God, or any love for the souls of men, will you not set your face like 
 a flint, and eater your protest, against the cause of this defilement ? 
 
 Again, the Apostle directs Christians to " mortify the flesh," to "keep 
 the body under," to " crucify the flesh with its affections and lusts." Is there 
 nothing, in the self-denying prkiciples we are considering, in unison with these 
 directions ? But the man who will not give up the smallest indulgence, or put 
 himself to the least inconvenience, for the good of his brother, can he be said 
 to deny the flesh, or to love his neighbour as himself? " Thou shalt love the 
 Lord thy God with all thy heart, and soul, and mind, and strength, and thy 
 neighbour as thyself," is given by our Lord as the sum and substance of the 
 tables of the law ; and Paul says, " If there be any other commandment, it is 
 briefly contained in this saying — ^Thou shalt love thy neighbour as thyself. 
 Love worketh no ill to his neighbour, therefore love is the fulfiClng of the law." 
 Now, can that man be said to love his neighbour as himself, or can it be said 
 that he worketh no ill to his neighbour, who is willing to spread abroad upon 
 the face of society a poison which, in thousand of instances, has brought ruin 
 upon his property, disease upon his body, and damnation upon his soul ; which 
 has withered and blasted the hopes and prospects of millions, both for time and 
 f*>E eternity, rather than deny himself a worthless indulgence? Or can he be 
 said to love his neighbour as himself, who will not so much as lift up his finger 
 to suppress the use of this poison, when it is already abroad on the face of so- 
 ciety ; who will even clog and impede the efforts of those who are striving to 
 suppress the use of it, by either using it himslf, or at least refusing to protest 
 against the use of it ? The Apostle Paul, in his own example, taught a very 
 different Christianity from this. He was willing to give up any enjovment, 
 however innocent in itself, rather than injure his brother, and be unto him an 
 occasion of falling. He declares, " If meat make my brother to offend, I will 
 eat no flesh while the world standeth, lest I make my brother to offend." 
 " But if thy brother be grieved with thy meat, now walkest thou not charitably : 
 destroy not him with thy meat for whom Christ died !" " 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." 
 
 It has been a hundred times objected to this text, that the "cases are not 
 parallel ;" that St Paul is here speaking of wounding the conscience of a weak 
 brother by doing, or by leading him to do, something which is indifferent in its 
 own nature, but which he believes to be wrong. To this I reply, 1st, That 
 we have ahready entered our protest against all objections of this kind, because 
 
 T 
 
 
 wl 
 
 "1 
 
TO ALL CHRISTIANS. 
 
 ^f 
 
 such an objection as this, if ever admitted at all, is sufficient to set aside, so fur 
 as we are concerned in it, every practical command of our Lord and his Apos- 
 tles which could possibly arise out of the particular occasion at the time. For 
 it is impossible that the circumstances of the present day can exactly resemble, 
 in all particulars, the occasions which gave birth to the commands of our Lord 
 and, his Apostles. But 2d, In the present case, the points in which this com- 
 mand of the Apostle diiTers from the case we are now considering, so far iVoin 
 detracting from the argument, add immensely to its force and power. For if I 
 may not eat or drink certain meats and drinks where there is danger of lending 
 my brother to do that which he thinks wrong, much less may I eat or drink 
 vi'here there is danger of leading him to do that which is wrong. And his not 
 " being grieved" makes the matter no better, but infinitely worse. For if, by 
 my example, I lead him into sin, it is better that he should be grieved ; and 
 his not being grieved, is only a proof that I have seared his conscience as well 
 as corrupted his practice. Now here is a traffic which is destroying millions of 
 souls for whom Christ died : for it is solemnly declared, that drunkards shall 
 not inherit the kingdom of God. Have you any of the self-denying love of 
 Paul ? Are you thunkfal for this opportunity of showing your willing obedience 
 to God and your love to your brother ? Or does your religion all evaporate in 
 barren generalities — in taste and sentiment, wlwe you hate to come to par- 
 ticulars ? 
 
 The Apostle James says, " Pure religion, and nndefUed before God and the 
 Father, is this — ^To visit the fatherless and widows in their affliction, and to 
 keep himself unspotted from the world." Now, if it be the Christian's duty to 
 visit the fatherless and widows in their affliction, surely h is his duty, if pos- 
 sible, to prevent these afflictions, and to put an end to that which has caused 
 almost all the sorrows of the widow and the fatherless, and to arrest the hus- 
 band in that dreadful course, which makes his wife worse than a widow, and 
 children more than orphans. And if it be the Christian's duty to keep himself 
 unspotted from the world, shall he not keep his garment clean from the foulest 
 blot that has ever yet stained the world with crime of every die ? 
 
 But we have yet higher authority than either the Apostle Pawl or James ; 
 Christ himself says, " Wo unto the world because of offences ; for it must 
 needs he that offences come ; but wo unto that man by whom the offence 
 Cometh !" Why, aJgiost all the offences of the Newgate Calendar come 
 through intoxication,^nless we are to believe that thousands of competent 
 witnesses have conspired to deceive the world with a lie. But if the word 
 offence be taken in the other sense — to put a trap in a brother's way, and to 
 cause him to fall, he who uses intoxicating drink, aids and abets the fall of 
 thousands. Does not, then, the principle of temperance societies accord with 
 the voice of Christ himself? Again, is it not a peculiarity that marks the 
 Gospel, that it teaches men not only not to meddle with evil, but to keep far 
 away from it ? On this point, does not Christ say that an angry thought is 
 murder, and a wanton look adultery ? And does not this mean, that we are 
 to keep at the utmost possible distance from what is evil ; that we are not to 
 dally with the snare, or taste the bait, or parley with the tempter ; that wo oro 
 not merely not to trespass on forbidden ground, but we are not to venture near 
 the boundary line ; that we are to flee from evil with abhorrence, and to make 
 a covenant with our eves that we will not even look at it ? And does not the 
 abstinence principle, for which I am contending, speak the same evangelical 
 morality ? And hence the more nearly any society is formed upon the principle 
 of total abatinence, the more nearly (under the peculiar sin and danger of the 
 present day) does it conform to the morality of the Gospel. But some man 
 Hvill say, > **^he3e things are neither a snare, nor a bait, uor a temptation to 
 
M 
 
 AN AFFECTIONATE APPEAL 
 
 ine ; therefore, why should I refrain ?" Bnt are they not a fatal snare, a 
 poisonous bait, a temptation ruinous to thousands? And does not your use of 
 them sanction their nsa in others, and thus multiply them abroad on the face of 
 society ? This, then, is a sufficient reason why you should abstain, unless you 
 n)ean deliberately to slay your brother ! Has not Christ taught you to pray, 
 *' Load us not into temptation?" Can you, consistently with this prayer, do 
 that which leads others into temptation ? Temperance societies propose to 
 sweep away the whole of those customs which leiid men into temptation. Do 
 you not pray to your heavenly Father, saying, " Hallowed be thy name ?" 
 Now, the use of intoxicating drink, perhaps more than all other things, causes 
 men to curse and swear, and take the holy name of God in vain. Do you not 
 pray, " Thy kingdom come ; Thy v.-ill be done ?'' And can you, as Christ 
 tians, sanction the use of that \vhich especially teaches men to despise God's 
 holy will, which is the great engine of Satan's kingdom, assimilates men to 
 devils, and peoples hell ? But there is no end to quoting Scripture : the whole 
 Bible supports my case, and every practical command it contains seems to 
 bear upon the subject. Now, do you long to obey all these commands of your 
 heavenly Father ?. -Do you love the Lord Jesus Christ, and the souls for whom 
 Christ died ? And do you long to show your love by your obedience to Christ, 
 and your tender care of souls ? Or do you wish to quiet your consciences by 
 general professions, hating definite and practical tests of your obedience, and 
 loving your own indulgence more than the welfare of your brother's soul > 
 
 Strange to say, there are Christian professors (and those not a few) who, in 
 answer to these appeals, by the mercies of Christ, by a bleeding Saviour's 
 love, not to destroy the souls for whom Christ died, will plead their Chris- 
 tian Liberty ! What ! the liberty of sanctioning the use of that accursed 
 instrument of Satan, through the means of which it has been proved, from the 
 best returns the nation can obtain, that more than five hundred (nearly six hun- 
 dred) die weekly the death of the drunkard ; and if we are to believe the Word 
 of God, that drunkards shall not iidierit the kingdom of heaven, perish in the 
 flames of everlasting fire ! I will here borrow an illustration, which mav per- 
 haps at first sight seem overstrained, and inapplicable to the case in hand ; but 
 I intreat you to follow it patiently to the 6nd, and see how it applies. Suppose 
 the providence of God had so ordered it, that six hundred souls must be wrecked 
 every passing week on the coast of England, and that this could not possibly 
 cease so long as the Christian continued to use intoxicating drink ; suppose the 
 providence of God, which can do all things, had established such a connexion 
 between these things that they couhl not be separated ; that so long as the 
 professed follower of Christ countenanced the uss of the drunkard's drink, 
 these wrecks must needs continue, and these six hundred souls must go down 
 every week to a watery grave ; suppose the experience of nearly two centuries 
 bad proved this — would he cant and whine about his Christian liberty then? 
 Could he calmly look on from the shore, and see the stranded vessel in the 
 breakers, with six hundred of his fellow-creatures clinging to the rigging ; could 
 he hear their shrieks and cries fur help, and see them, one after another, 
 washed out of the shrouds by the foaming surge, and sink to rise no more ; 
 could he see this scene everv wf-'k, and still plead his Christian liberty know- 
 ing that it was the cause of this destruction, and the means of drowning his, 
 feiiow-creatures, six hundred weekly, or more than thirty thousand every year, 
 and that this destruction could not possibly cease so long as he persevered? 
 But what is this supposed case in comparison with the real one now before us, 
 in which the connexion between cfiune and effect is as certain as any proposi- 
 tion in mathematical science ? For it is no more possible for any man who 
 takes the least trouble to inform himself of the facts of the case, to doubt whe- 
 
 ^It-. 
 
 1 
 
TO ALL CimiSTIANS. 
 
 11 
 
 i 
 
 ther the drinking customs of tlie age (especitillv tlie countenance given to tiM 
 use of intoxicating dri" , by the sober, nnd rbove ;ill by the religions) are the 
 Ciiuae of all desola > .f intemperance, than it is possible to doubt whether 
 the sun be the source. ;i light and heat ; and it is certain tlmt, uidess all who 
 are respected for piety and virtue in the country will enter their protest against 
 the cauHe, and sluune it out of the Christian capte, it is not possible that the 
 ett'ect should cease ! What, then, I say, is the supposed case in comparison 
 with the real one before us ? Or w'hut is the drowned murincrs', compared 
 with the drunkards' grave ? It is a mere trifle in comparison ; for tlie six han- 
 dred seamen who wouid^ on this supposition, go down to a watery grave, need 
 not on that account go down to the lake of everlasting fire. 
 
 Christian liberty ! — ^The soul of every good man must sicken at hearing this 
 eacred, this venerable term, prostituted to an argument so utterly disgusting. 
 Christian liberty has been beautifully defined to be, " the liberty of doing that 
 which love makes delightful." Shall the Christian, then, plead for the liberty 
 of doing that which is now known to be, directly or remotely, the cause of one- 
 half of all the disease, two-thirds of uU the poverty, and three-fourths of all 
 the crime of England : the liberty of promoting the use of tliat Vt^hich breaks 
 the heart of the wife, starves her children, and, by the poisonous example of 
 their father, corrupts their morals, and ruins jRt once both their bodies and 
 their souls : the liberty of promoting that which is the cause of by far tue 
 greater portion of the tears of the widow and the orphan : the liberty of using 
 that which keeps thousands away from the miniatry of the Gospel, by causing 
 them to absent themselves from the house of God, while they frequent these 
 
 f ►laces where the sound of the Gospel is never heard I The true believer, the 
 over of Christ, would hate and abhor such a liberty. He would rather remain 
 chained to the damp walls of a dungeon to the end of his life, than be such a 
 traitor to his Lord, as to sanction and encourage the use of that which is the 
 foulest instrument of hell, the most destructive engine of mischief tliat Satan 
 has introduced into our world since the full. The Apostle Paul says, " Take 
 heed lest by any means this liberty of yours become a stambliog-block to 
 them that are weak ; and through thy knowledge shall the weak brother perish 
 for whom Christ died !" and again, " But judge this rather, that no man put 
 a stumbling-block, or an ocofision to fall, in his brother's way." Shall the 
 Christian, then, use that liberty by which he multiplies the occasions of 
 temptation abroad upon the fice of society, and, in thousands of instances, sets 
 a trap for his brother's soul? When Paul says, "Take heed lest by any 
 means this liberty of yours become a stumbling-block to them that are toeak, 
 and through thy knowledge shall the veak brother perish for whom Christ 
 died," he takes for granted that the brother so filling is wrong in his judgment, 
 and after all is only led to do that which he believer to be wrong. But what 
 would the Apostle say in the present case, when the Christian liberty now 
 pleaded for plunges a brother into misery, disease, poverty, guilt, and crime, 
 and destroys him, both body and soul, for time and for eternity ? Would he 
 not say, " Snch mercy as thou hast shown to thy poor neighbour's soul, such 
 mercy will thy lord show to thine. Take heed lest this liberty of thine carry 
 not thy selfish soul down to the lake of everlasting fire ! " Oh how different is 
 the self-denying love of a crucified Saviour, who denied himself even to the 
 death for us miserable sinners, that we might not perish, but have everlasting 
 life ! How different the test of love left us by St John, the beloved Apostle, 
 when he tells us, " We know that we have passed from death unto life 
 because we love the brethren I" "He that loveth not his brother, nbideth in 
 death. Hereby perceive wo the love of God, because belaid down his life for 
 us ; and we ought to lay down our lives for tlie bretliren :" "Herein is love, 
 
 # 
 
19 
 
 AN AFFECTIONATE APPEAL 
 
 not thut Wft IavihI (fod, but that he loved us, and sent hia Son to be the 
 propitiution for onr ulnn j'* •* Beloved if God bo loved us, we ought also to love 
 one another." And let an not here be guilty of the mean iind paltry attempt 
 to eacupe convietion, nnd evade these commands, by saying thut they apply 
 excluiively to our brethren in Christ. It is admitted that this is their primary 
 meaning ; but our I^ord commands us to love all mankind — to do them good, 
 even our enmmn themselves : even as our heavenly Father sendcth ram on 
 the evil and on the good, on the just and on the unjust ; and he has, in the 
 parable df the good Bnmnritnn, explained the term neighbour in so wide a 
 ■ense, M to incmdo nit who may in any way come within the sphere of our 
 influence, or whom it may be in our power to benefit or to injure by anything 
 we can do, I^t uh remember that " God commended his love toward us, in 
 that wh»l« we were yet sinners, Christ died for us" — "that, when we were 
 enemies, we were reconciled to God by the death of his Son." Oh ! what 
 would liflve hucome of «», if God had first waited till we became dutiful 
 children, before he utretched out the arms of his mercy towards us ? Are we, 
 then, to wait to nettle the question whether a fellow-creature be a brother in 
 Christ, or only a brother of the human familj-, before we can determine that 
 we owe him nny love atid inerey to hia soul — before we can determine that it 
 is our duty to deny oorMlve* ill a worthless indulgence, and to protest against 
 those custotni) whieb are destroying the souls of thousands of our brethren, nnd 
 consignini^ them to everltttting misery ? The beloved Apostle says, <' Let us 
 not love in word, neither in toiigue, but in deed and in truth." Surely^ then 
 we are required to give iome rtiore substantial proof of our love than this ? 
 
 Again, tiie Apuftle Paul says, *' Bear ye one another's burdens, and so 
 fulfil the law of Cbrift.*' How beautiful would it be to see the Christian 
 " bearing the borden" of a weak brother, who had such an infirmity that he 
 cooJd not taito one drop of intoxicatiug drink wiihout extreme danger of 
 kindling a fiienr appetite^ that would consume his body and destroy his soul ! 
 How beuntifhl would it be to hear the Christian say to such a one, ** My 
 brother, I wlU (ibitain uHth thee ; I can do without these things, which ruin 
 thjr prospecto and de«troy thy soul, and surely thou canst ; we will try together. 
 * It ia not painful * my brother ! " Yes, how beautiful to see the Christian 
 descend and tfuirfi hi§ burden I This would indee<i be conformity to the image 
 of Christ, who hitniielf bore our infirmities, and carried our sorrows, and was 
 in all respeptu such n« we are, sui only excepted ; who bore all the con- 
 ieqiinnees of sin, though he sinned not. Here is the disciple, according to his 
 poor measure nnd degree, imitating and following, at a humble distance, tlie 
 pattern of his f<ord. 
 
 It would seem to be a fundamental principle of Christ's kingdom, that he 
 wouM strive in earnest to "convert the sinner from the error of his way ," 
 and help to deliver a brother from the sorrows that sin has brought upon him, 
 must himself nhare those sorrows, and in some degree experience, not the 
 pollution, but the pninful consequences of the sin. Christ himself could not 
 save a lost nnd guilty world till he had himself tasted the bitter consequences 
 of sin. In this the "disciple is not greater than his Lord;" and if he would 
 imitate his Master, " who went about doing good," be must in this respect be 
 conformed to his image. It is most true that the believer cannot atone for his 
 brother's sin. In this respect he can never, never imitate the Saviour ; but 
 there are other points of resemblance in which he may, and it is his duty to 
 imitate his I^>rd } and if be could lend a helping hand to a fallen brother, he 
 must as it wore deiKJend, and take him by the hand, and be willing, so far as 
 nrmy be necessary to accomplish the object, to share the burden of hw brother's 
 ■in, and toeto iti eoBMqti«iic«a. The good Howard could not i^leve the 
 
TO ALL CnRISTUNS. 
 
 18 
 
 sorrows of the crimnal in the dungeon without spending a larj^e portion of 
 his life within its noisome, dark, and dreary walls. But of all the miser- 
 able, wretched, helpless beings upon earth, perhaps the drunkard is the 
 most helpless and the most miserable ; and he wiio woidd help him, must 
 set him the example, in his own person, of all the self-denial which it is 
 necessary for the diankard to practise, and submit to all the privations 
 which are needftil for the safety of his fellow-brother. Oh, Christians ! 
 is not this Gospel charity ? Is not this in unison with the self-denying 
 love of Christ ? Yog know that it is ; your own consciences tell you that 
 it is. I hear a voice within the bosom of every one of you pleading ray 
 cause ! 
 
 But you are not here called to so hard a task as to reform the drunkard ; 
 you are merely invited to discourage that traffic, and to enter your protest 
 against those customs, by which thousands and tens of thousands of the 
 temperate learn to become drunkards every year. You are intreated to 
 " come out" and be separate from those soul-murdering customs, and to 
 refuse to " touch the unclean thing," and thus to bring it to shame, and 
 to close the door of the school-room of intemporanoe, where the temperate 
 learii to drink, and whence that vast army of naif a million of felons, mur- 
 derers, criminals, and drunkards is recruited, to supply the places of the 
 thousands that it sends down annually to the drunkard's grave. 
 
 Christians I will you then obey this command of Christ and come out 
 and be separate, and keep your garments " pure and undefiled" from the 
 pollution of so foul a stain ? 
 
 But here some of you will say, We admit that it is our duty to obey 
 these commands, and to come out and be separate from the prevailing sin 
 of the age ; but what necessity is there for our joining together in a so* 
 ciety, and signing a covenant to that effect ? Or what authority have you 
 in Scripture to encourage any such measure 1 To this I reply, that this 
 proceeding is both justified by the soundest reason, and also has the direct 
 sanction of the Word of God. 
 
 1st, It is justified by reason. For a number of persons joining together 
 in a resolution, by the blepsiug of God, to do that which is right, are a 
 great encouragement and mutual support to each other. Shall the wicked 
 join hand in hand to do evil, and thus strengthen each other's hands in 
 iniquity, and shall not the servants of God join together to strengthen $he 
 cause of Christ and holiness ? And, as we before observed, is it not nap 
 tiTval for the travellers to Zion to consult each other as to their plans for 
 the journey, and to enter into a covenant with each other that they will 
 avoid all that can possibly be the cause of sin 1 
 
 But, 2d, There is the sanction of the Word of God, commanding God's 
 people to join together in a national covenant to keep his commands, to 
 avoid sin, and to cleave to all that is holy. In 3d Kings, chapter 23, we 
 are told that, in the reign of the good king Josiah, the king and the peo- 
 ple made a covenant before the Lord to keep his commandments, and his 
 testimonies, and his statutes, with their whole heart — and that " all the 
 people stood to the covenant." And the same thing appears in the ISth 
 chapter of 2d Chronicles. And again we read in Jerenuah, chapter 60, 
 that the people agrend to " join themselves to the Lord in a perpetual 
 covenant" to keep his commandments. And when either irreligion or 
 
14 
 
 AN AFFECTIONATE APPBAL 
 
 immorality prevail, when they Btalk ahroad, and the wicked encourage ono 
 wuither in sin, are not Christians commanded to come out in a united uody, 
 and " he separate," and let it he seen '• wlio is on the Lord's side ?" But 
 this conduct is, ipso facto, forming a society ; it is so in its very nature. 
 Wiiat is a church but a society — a body of people agreeing to join toge- 
 ther to serve tlie Lord I It is calling in the aid of the social feelings, and 
 tlie well-known power of the social feelings over tlie human heart, to assist 
 the religions feelings, that men may " provoke one another" to wo^-ship 
 God. And if Christians are commanded to join together in a so'-lcty to 
 keep his commandments, and to protest against sin 1 And if it b the duty 
 erf Christians, as a body, to protest against sin in general, is it not their 
 duly to protest against a particular sin which is overwhelming their 
 country — a sin which has been proved by evidence that it is impossible to 
 controvert, to be the parent of almost all the other sins, and of three-fourths 
 of the crime and misery of England? Again, if individual Christians are 
 commanded to strive, especially against their individually besetting sin, 
 ouglit not a Christian nation, in a national phalanx, to unite together to 
 protest against a nationally besetting «in, and, by the help of God, to dvivo 
 the accursed thing out of theit country ? This is what the nation of Israel 
 actually did in the days of good king Josiah. Their besetting sin in i.iat 
 day was the sin of idolatry, and the whole nation, with their king at therr 
 head, made a covenant to serve the Lord, and united together in onk 
 f'.REAT SOCIETY to drive out the accursed thing ; and every " man sub- 
 scribed his name unto the Lord, aad surnamed himself with the name of 
 Israel." 
 
 But this is not the whole strength of onr cause ; for wo have not only 
 God's many-times recorded approval in his Holy Word of his people 
 uniting together in a society to serve him and keep his commandments, but 
 it is very remarkable that we find in Scripture God"s sanction and authority 
 for the very society for which we are now pleading. Were not the so- 
 cieties of the llechabites and the Nazarites total abstinence societies I And 
 God mentions these societies with his special iavour and approbation. lie 
 even condescended to make laws and institutions to regulate the Nazarites ; 
 and there is scarcely a warmer commendation to be found in the wholo 
 Bible than that which he bestows upon the llechabites, while ho holds up 
 their self-denying constancy and obedience to the shame of his people 
 Israel. It is true that these societies also held other observances besides 
 abstinence from all intoxicating drinks. But this does not in the le&st 
 affect the argument : it is enough for us that they observed the great prin- 
 ciple of total abstinence societies. A nd God himself selected this very 
 thing as the test of their stanchness to their own principles. It was be- 
 cause they refused to drink of the pots of wine, which the prt»phet was 
 commanded to set before them, that the Lord declared tluit " Jonadab, the 
 son of Rhecab, should not want a man *o stand before him for ever." 
 
 Thus we have given you, from the Word of God, express authority for 
 these ])articular societies. But it was not at all nncetsary to our argu- 
 ment to do so. If there had not been one word in the Bible about these 
 societies, still our argument, as drawn from Scripture, would have been 
 unanswerable ; for we stand upon the broad ground of Christian selt-de- 
 nial and Gospel charity. It is sufficieiit for our purpose if we can show 
 
TO ALL CimiSTI.VN;?. 
 
 15 
 
 that the spirit of all fhoso toxtH that wo have Immrrht f^jrward — "Come 
 out from among them and bo Hcparat*', ami t.()»if'h not the unclean thini? :" 
 " Be not coniormed to thit* world ;" " If meat make my hrotluir to oflend, 
 I will eat no meat while the world standeth, lost I make my brother Xo 
 offend. It is good neither to cat flesh, nor to drink wine, nor any thin<( 
 whereby thy brother Htumhlnth, or \h offended, or is made weak :" " It is 
 evil for that man who eateth with olVeneo :" " Wo unto the world becaiiso 
 of offences," &c. &c. — It is 8iifficl(.'iit, I sny, if wc can show that the 
 spirit of love, and the spirit of charity, and the spirit of self-denial, which 
 runs through all these commimds of our Lord and his Apostles, is in uni- 
 son and harmony with the fundamental priiici])les of these; societies. The 
 Scripture cnn only lay down broad principles and general rules of conduct ; 
 but as for the piuticular modes in which they are to be carried into prac- 
 tice, these are left for human reason t<> contrive, and conscience, enlightened 
 by the Word of Cod, to ai)provo. For if all possible modifications of hu- 
 * man action in all their varieties, v/ilh all the Wiiys in which they m;iy b(; 
 effective, either for good or for evil, were detailed in the Scriptures, not 
 the world, not the uuive.rse itself, would contain tho books that should bo 
 written. 
 
 It were enough, then, hnd we only shown that the self-denying prineii)Io 
 of these vSocieties is of the snme nature wiih the self-denying love of Paul, 
 who declared that he would deny hiiuseU'in every earthly indulgence, r.i- 
 tlier than do any thing to eiuise a we;ik brother to fall. It were enough, 
 tlicn, had we only shown that the s;ll-(leuying principle of these societies 
 is in harmony with the geu(>ral spirit and bearing of the Gospel, and the 
 self-denying love of a crucifuid Su,viour. iJvit we have done more than 
 this : we have shown, though we were by no means bound to do so, that 
 abstinence societies are even specified in Scripture, and marked with 
 God's iavoiir and approval. So that, if ever there was a principle of hu- 
 man action since the world began, carrying with it the warrant of Scrip- 
 ture, it is the principle for which we are now pleading. 
 
 Let us now for a while close the book of God's revealed will, and open 
 his book of providence, and see what wc; read there ? If we look at God's 
 providential appointments in human afliiirs, they will speak to us on this 
 subject with an energy almost enough to compel the deaf to hear and the 
 blind to see. For is it not a j)al[)abh; fact, that a combined union of men 
 is an instrument mighty in operatii>n to work a moral change in the 
 opinions of mankind? Is it not known to be an engine systematically 
 powerful by the diffusion of knowledge from city to city, from country to 
 country, and from shore to shore I And is it not a fact that, in the present 
 day, the sprejul of education, the power of the press, the improved stats of 
 public intellect, are all instruments in the hands of a society, mighty for 
 good or for evil? Nov,' tlieso things are all mere second causes of God's 
 own appointment. The God and Father of our Lord Jcfius Christ is the 
 great First Cause of all, and these things are his appoinlment. They are 
 agents which God has put int<i the hands of men, as rational and account- 
 able beings, as his servants and stewards. It is his will that they should 
 be powerful engines on the liu^o of human society, and that his own chil- 
 dren should employ them in his service, and to his glory, while Satan 
 urges his sorvauts to employ them lor evil. The olupendous power of 
 
M 
 
 AN AFraCTIONATB APPEAL 
 
 union is a talent which God hae graciouely given to his Church, and to 
 every society of his own people. Shoyld not, then, the power of vinion 
 be tried, and the combined energies of all be dedicated to the service of 
 their Saviour and their God 1 Should Christians not come up in a united 
 army " to the help of the Lord against the mighty?" Wicked men well 
 know the power of union for wicked purposes, and they try it too ! Why 
 then should the servants of God bury their talent in the earth, and neglect 
 to employ the power of union for good 1 
 
 Christians are the very last persons upon earth who ought to object to 
 social union. Union bespeaks harmony, and love, and a Cliristian interest 
 in each other's welfare. God is the author of union ; rfwunion is the 
 devil's work, and his especial delight. Why did the Almighty make man 
 a social bei|ig, and mankind mutually dependent upon each other 1 Why 
 did he make man so weak and helpless when solitary, and so powerful in 
 combined society? Was it in order that he should throw away this 
 " talent" — the stren^h of union — or bury it in the earth, that he might 
 serve God only with the helplessness of solitude ? On this principle we 
 ought to dissolve the Chnieh as a society, and resolve it into the indivi- 
 duals of wliicll it is composed ; never again to unite in social worship, 
 leaving only each individual member to offer up his solitary prayer. 
 
 But no ! we have seen that God is the author of the whole framework 
 of human society. Society is His appointment, and essential to the very 
 natyre and condition of man. His church is a society, and every society 
 of Christians, united for the purpose of doing good, has His blessing upon 
 its head, and the Word of God for its sanction ; and he who would break 
 it up, or, in the selfsame spirit, would break up the general fraraeworK of 
 human society, is just doing the very thing which delights and pleases the 
 enemy of Goid and man. 
 
 But though our arguments are unanswerable, as taken in the book of 
 providence, yet our great business is with the book of God's revealed will, 
 and we have given you abundant testimony from the Word of God ; and 
 we could easily prove to you that the whole Bible, taken in its vital spirit 
 and essential character, supports our case. 
 
 And now. Christians! you say that you love the Lord Jesus Christ and 
 that blessed doctrine, that comfortable doctrine of salvation by faith and 
 not by works — what say you to all these practical commands of Christ and 
 of his Apostles? If you slight or undervalue them, if you do not long to 
 obey them, your faith is no faith at all, and your Gospel is anything but 
 the Gospel of Christ ; and you take the surest way to undermine the 
 authority of that very Gospel you profess to revere. For if you have a 
 righ", to cut out, or, which is the same thing, to undervalue all these 
 comiiands of Christ and his Apostles, I defy you to prove that the Socinian, 
 the Unitarian and the Deist, have not an .equal right to cut out all those 
 Scriptures which do not happen to suit their respective notions ; for the 
 same arguments which will justify the one, will equally justify the other ; 
 and he who claims a right to neglect the one part of Scripture, justifies a 
 principle which undermines the whole, 
 
 Tn the present address, I have confined myself to the authority of Christ 
 and his Apostles ; but if time permitted, I could pour out a flood of 
 testimony from the Old Testament in support of the cause I am pleading, 
 
anil to 
 union 
 ice of 
 united 
 well 
 Why 
 gleet 
 
 ect to 
 
 terest 
 s the 
 
 To kLL ClfRIsiTUNd. 
 
 IT 
 
 and Iho .iiily 1 am ur'4;infr upon you. I could read you the wamincr f^f llus 
 prophet — •' Wo to him that giveth his neighbour drink, that puttctli hia^ 
 bottle to liim, and ntaketh him dnlnken." I could prove to you that lite 
 drinking ciii^toins oi' tl/fii times do actually put the bottle to the mouths of 
 niiilioim, and that hundred» of thoixwnds of these are made drunken ; thut^ 
 by thes(3 means, their path is be««l with snares on every side, and abMH 
 lutely inftsted with temptation ; tifat almost every tenth house in England^ 
 Christian England, is a snare, a trap, set for the sake of money, to catch a 
 brother's soul — yes, to ruin his prospects, comipt his morals, and destroy 
 his soul ! I could show you that this accursed traffic is aided, abette<l, 
 and countenanced by Christians — because Christians will use the drunk- 
 ard's drink ; and that, if it were not for the respectability given to the traoO 
 by the custom of the sober and respectable, and, above all, by ChrSkians, 
 the whole system, and everything connected with it, would be scouted out 
 of England with shame, and scorn, and execration! 
 
 Believers in Christ ! you that indeed love the Lord Jesus Christ, oh look 
 at Paul, the inspired Apostle of the Gentiles ; look at Christ, the self- 
 denying suiTering Saviour ; and, see, what they say upon the subject. To 
 you I need say no more. Once convinced of your duty, I am certain you 
 would cut off the right hand, and pluck out the right eye, rather than be, 
 ever so remotely, instrumental in the ruin of your brother, or "partakers" 
 in your country's sin. ^ ,^ 
 
 But if there be any that like profession better than pfa6tic6, and whitting 
 evangcUcal senthfuntdlism better than Christian self^enial and sterlm^^ 
 obedience ; of you I would ask this question — Can you produce, in th# 
 whole range of human action, one single duty in the present day more and 
 better supported out of Scripture than the one I am now pleading ? Can 
 you produce one which is anything like so well, so extensively supported, 
 which so exquisitely harmonises with the whole genius, character, bear" 
 ing, and tenor of the Gospel ? If you cannot answer me this question, 
 then 1 will ask you another. To what specific duty, in the prebont day, 
 do you mean to apply all these commands of Christ and the Apostle Paul, 
 if not to the present duty 1 The precise circumstances which called for 
 them in the days of the Apostle will never return again. Do you mean, 
 tlien, ever to apply them at all as practical rules of conduct in these latter 
 times? Do you ever mean to practise them yoursejf, and to imitate, in 
 your own person, the self-denying love of Paul 1 If, not, you had better 
 take a knife and cut them out of the Bible at once as useless. You start 
 at this proposal ; but this mode of proceeding is far more stTaightfoiward, 
 and honourable, and honest, than mean evasions and shabby prevarica- 
 tions. But I know that you will not agree to this proposal ; go, then, if 
 you pleas3, and raise objections! I can supply you with plenty of seem- 
 ingly plausible objections, even out of the Bible itself, if yon think it rijflit 
 to suborn one passage of Scripture to bear down the testimony of another, i 
 and to bring isolated texts to contradict the general spirit :uid heariritj ot 
 the whole Gospel scheme. And when you have found tliese ohjeetioiis, i 
 shall only reply, that I had rather be a deist or an infidel than one of yuur 
 number : for if there is an unnatural, ungrateful monster upon the earth, 
 it is a selfish evangelical sentimentalist. . 
 
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