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weighest consequences, but dost always sacrifice to a moment's fear the justice of eternity! Expediency! thy pathway is too frequently like the pathway of sin; one step upon its glossy slope, and there is no stopping any more. It is Milton's bridge, which, too often, leads, smooth, easy, inoffensive,' down to darkness."

Especially, in the case of Ministers, Officebearers, and Members of the Church of Christ, who adopt the principle of expediency in order to suppress the drinking customs of society, which is one of the greatest evils of the day, what absolute necessity is there that it be carried out in all its extent, in reference to others as well as themselves ; and that no kind of intoxicating drink be presented to others, any more than partaken of by themselves, unless when strictly required as medicine? In each of these respects, or in regard to not giving, as well as not taking, such drink with the above exception, what great need is there, on account of the state of the Church and the world, that their expediency should always be accompanied with “the old-fashioned virtue of consis

tency ?”

Besides, without anything like a breach of courtesy or kindness, respect or esteem, towards visitors and friends, how easily and naturally might such true Christian expediency be fully and efficiently carried out, in all its length and breadth, at home and a-field ? For, has not every family, and especially every Christian family, its own domestic arrangements as to things which are eaten; and why not, also, as to things which are drunk ? And wherever we may be, whether in the bosom of our own family or among friends, among neighbours or acquaintances, among members of the same community or of the same Church, do we always expect a certain kind of meat to be set before us, or is it always expected that we partake of it ? Or, when that particular kind of meat is not presented, or, when presented, not partaken of, is offence taken or given ? And if not so as to meat, why should it be so as to intoxicating drink; and the more so, as it is an article so unique in itself, and in all its effects, which are so fearful ?

Why, forsooth, should it be regarded as the sine qua non, the only thing never to be awanting, or to fail to be presented, in a Christian family, and particularly in the family of a Minister, or Office-bearer, of the Church? On account of its intrinsic nature, and its too common destructive fruits, should not the very opposite of this rather be the case ? And just because it is too often not so, does not this worldly use of intoxicating drink righteously prove an Achan in the Camp of Christ; or, what the remnant of the Philistines were to the Israelites,

a snare and a trap, a scourge in our sides and a thorn in our eyes ?”

However, while every professing believer, whether Office-bearer or Member of the Church, is at perfect freedom to exercise his Christian liberty as he thinks proper, he must act not only as in the sight of God, but according to the word of God as the rule of life; and not as a stumblingblock to the weak, or as a snare to the strong. But, what we would now more particularly notice is this ;—is a Society formed on such expediency as the preceding, and as exhibited in the practice of many, though not of all its members, suited to the present wants of the Church, or the world? Is such expediency as that which permits the members of this Society to present intoxicating drink to others, when not medicinally needed, although they do not partake of it themselves, at all fitted to counteract the drinking system which prevails in our day, privately and publicly? Or, is such expediency as that which grants the liberty, or which enables its members to take the liberty, not of drinking, but of proposing toasts at public dinners, at all calculated to suppress the drinking customs of the present times? So far from that, is it not a name rather than a stern




practical reality? Instead, therefore, of this expediency principle, should not this Society, also, rather adopt as their basis an express precept of Scripture, such as “abstain from all appearance of evil;" and act fully up to that precept, by neither giving nor taking intoxicating drink, except when it is medicinally required? If not, will not the compromise which they make, although it proceeds, from the kindest and most differential motives, naturally lead to the conclusion that if the taking of intoxicating drink were at all inexpedient even in the present day, surely those who abstain on the ground of expediency would not give it to their friends ?



To you, my fellow-sinners, who do not profess to be Christ's followers, need we add, that the exhortation may likewise be addressed, “ be not conformed to this world ?” For, what is your life naturally but a life of conformity to the world, more or less, in all things ? And as “the whole world lieth in wickedness," what must that conformity be but a life of sin, in a greater or less degree? This you may not admit, but stoutly deny; yet, if you compare your life, in the most superficial manner, even by the letter of the word, you will find it to be strictly true.

And if it is so in your own sight, how much more so must it be in the eye of God; and not only outwardly, but inwardly? How powerfully, therefore, are you called upon not to be conformed to the world in its principles, any more than in its practices, its pleasures, and its pursuits? Need we, however, remind you, that before you can yield any thing like true obe

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