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winning, the most beguiling and bewitching, the most insinuating and ensnaring? On this account, when any come to a certain point within its reach-a point varying in different persons at different distances may it not be said to suck them in, like a whirlpool, with almost irresistible power? Is it not, likewise, often the means of forming so inveterate as well as so vicious a habit, bodily and spiritually, that it becomes almost incurable? And, does it not frequently create so insatiable a craving, that, rather than not have it gratified, some have expressly declared that they would prefer everlasting destruction to abstaining from intoxicating drink? Thus, is it not at once the most fascinating and the most fatal, the most deceiving and the most destructive, of instrumentalities; a flattering potion and a sweet poison; too frequently the water, not of life, but of death?

Now, although all this is undeniably true of drunkenness, as well as of intoxicating drink, does not this sin frightfully prevail not only among non-professors, but professors of religion; and not only among members, but office-bearers and ministers, of the Church? Ought this, however, so to be? For, is not the sin of drunkenness, as much as the sin of uncleanness, "not to be once named" among those who are

called saints, and that which they should most carefully avoid? Is it not, also, the express admonition of Christ himself to all his followers, “take heed lest at any time your heart be overcharged with drunkenness," as well as "with surfeiting?" May it not, likewise, ever be declared, to the professing people of God, by way of denunciation, what was said of old to drunkards among the Jews, 66 woe to the drunkards of Ephraim;" and added, by way of punishment, that "drunkards shall not inherit the kingdom of God," any more than thieves or fornicators, but "have their portion in the blackness of darkness, where the worm dieth not, and the fire is not quenched?" The more prevalent, also, drunkenness may at any time become, or the more violently it may break out, should they not the more strenuously set their faces, like a flint, against it?—and yet, not in their own strength, but in the promised strength of God; and not through human, but divine means, and also in dependence upon the divine blessing. For being, as it is, a vice, it must be treated like the other vices, and not as a mere physical evil. As it is, also, one of the very worst of vices, the means of divine appointment can alone be sufficient for truly restraining and removing it, and also for implanting in the

heart, and manifesting in the life, the opposite virtue.

Although drunkenness, therefore, like other vices, will never cease to be, more or less, one of the distinguishing characteristics of worldly men in general, the opposite virtue must ever be descriptive of all who call themselves Christians; and nothing like the similitude of intemperance must be laid to their charge. In other words, of all the sins which predominate in the world and in the Church, in reference to none more than to drunkenness, and to every thing that leads to it, may it be said to all who bear the name of Christ, "be not conformed to this world." In this, as in other respects, should there not be exhibited the broadest difference between them and the men of the world? Verbally, indeed, this will readily be acknowledged to be proper; and yet practically how far is it from being acted up to? With you, my dear readers, who profess to be Christ's, how is it in this sense? Can nothing like an imputation of drunkenness, or of promoting drunkenness, be brought against you? If not, you are neither true practical non-conformists to the world, nor true Christians.

CHAPTER IX.

NON-CONFORMITY TO THE WORLD
IN ITS DRINKING CUSTOMS.

"Heaven calls,-and can I yet delay?
Can aught on earth engage my stay?
Ah! wretched, lingering heart!

Come, Lord, with strength, and life, and light,
Assist and guide my upward flight,

And bid the world depart."

THAT all true Christians may, in the present state of the country, guard against every thing like drunkenness in themselves, and be not "partakers of the sin" of others in acquiring this sinful habit, they must, also, "not be conformed to this world" in its drinking customs. These customs may be described as consisting in giving and taking intoxicating drink, of one kind or another, as a beverage or refreshment. While they, also, pervade all the branches of society from the highest to the lowest, they prevail at all times and at all seasons, in all places and in all circumstances. For example, they are common at early and at late hours; in the morning and at mid-day; in the afternoon and at night; during

dinner, and after dinner, if not immediately before dinner; in "the last cup of tea" and at supper; on Sabbaths, as well as on week days; on common Sabbaths and still more on Communion Sabbaths, with their "eke;" at Christmas and at Christenings; at the close of the Old and at the commencement of the New year; at New-hansel and at Old-hansel Monday, and specially, till of late, on Sacramental Mondays.

These customs are, also, common in summer and in winter; in hot and in cold weather; in fine and in foul weather; in the country and in the city; in public and in private; at meeting and on parting; in receiving and on returning visits; in the parlour and in the drawing-room; in the dining-room and in the kitchen; on removing from an old dwelling and on "heating" a new one; in the discharge of business as well as in the way of pleasure; in commencing and in closing the labours of the day; in feeing servants and in employing workmen; in beginning and on ending apprenticeships; in entering upon and on leaving places of occupation; at the founding and on the finishing of a building; at the dedication and also at the consecration of a Church; in the workshop and in the washing-house; before a journey and after a journey; in trading as well as in travelling; in buying and in selling; in the market and in

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