the manufactory; behind the counter and in the counting-house; in paying and on receiving wages; at raffles and at races; on trips and at trysts; in riding and in driving; in cabs and in coaches; in carts and in carriages, whether drawn by horses or by steam; in busses and in boats; on land and on sea; in the camp and on the deep; in foreign climes as well in our own crest-fallen country; in the New no less than in the Old World.

These customs are equally common in plenty and in poverty; in wealth and in want; in prosperity and in adversity; in joy and in grief; in triumphs and in trials; in health and in sickness; when Mondayish and when mirthful; in dulness and in liveliness; at fetés and at fairs; at feasts and at festivals; at parties and at "picnics;" at balls and at concerts; at marriages and at merry-makings; at births and at burials; at baptisms and at banquetings; on private birthdays and on public anniversaries; at introductory and at valedictory dinners; at ordinary, no less than at extraordinary, and at ordination dinners; at class and at county dinners; at clerical and at commercial dinners; at theological and at theatrical dinners; at civic and at state dinners; at royal and at imperial dinners; through life and at death.

On these, and countless other occasions, do not members of the Church, and that not a few, vie with the men of the world, and with one another, in doing what is called "justice" to these customs; and on many occasions, is not he who does them "the greatest justice," deemed the truest well-wisher, or the most loyal subject? Thus, these customs are so many and so mighty, that they may justly be spoken of as being at once a legion and a phalanx, a Briareus and a Hydra. Thus, consequently, intoxicating drink comes to be so frequently used among all ranks, that it may too often be said to be nothing but drink-drink -drink! Thus is it not said, as well supposed, that nothing can 66. 66 go on," or or prosper, without such drink? regarded as something like machinery of life in motion? also, looked upon as a perfect panacea, or factotum; as an article which, by no means, can be dispensed with, and to be in want of which is considered by many shamefully disrespectful?

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No one, indeed, will deny that these customs proceed from the profession of kindly and social feelings; that they are highly and widely sanctioned by human authority; and that they have been shared in and supported, more or less, by all. At the same time, it must be admitted,

that they are, strictly speaking, worldly, and not Christian, customs; customs imported into the Church from the world; and that they have been adopted by the best, just because they have become the customs of the country. With the greatest propriety, therefore, it may be asked in our day, are these customs, which have increased to so great a height, such in their nature, and such in their general effects, that they can be regarded as sanctioned by the letter, or spirit, of Christianity; and should they continue to form the exponent of Christian friendship, or the bond of Christian fellowship? When viewed even in the light of reason, are they such as to be worthy of being patronized and perpetuated by true philanthropists? Especially, when viewed in the light of revelation, are they such as to be worthy of being approved and practised by true Christians?

While they originate in the way of treating friends and strangers, is not the intoxicating drink by which they are upheld of the most insinuating and destructive nature, when used otherwise than medicinally? More particularly, does not this treating lead, too frequently, at other times, to the tasting of such drink? Does not this tasting, again, although it be only occasionally, lead, too generally, to tippling? And

does not this tippling lead, too commonly, to intemperance-confirmed intemperance? Thus, may not these customs be said to be the means of producing drunkenness, or to form the manufactory for making drunkards? Thus, from these customs, may not the drunkenness of our times, in a great measure, be said to have arisen? For, although they are intended for good, and not for evil, do they not, in innumerable instances, prove the very reverse? Although, at first, they seem innocent and harmless, do they not, too often, turn out most injurious and hurtful? Although they are, also, thought pleasant and profitable at the time, are they not, too frequently, felt to be highly prejudicial and pernicious in many ways? Although they are even considered useful and necessary, after a little investigation and experience, are they not found, not only useless and unnecessary in a bodily sense, when we are in health, but, in a spiritual sense, ensnaring and sinful; sinful, not, indeed, directly, but indirectly in a high degree? In other words, do not these customs too often prove the greatest of stumbling-blocks in the way of sinners, and the greatest of snares in the way of saints? Do they not, also, too frequently, form the strongest incentives to sin, and open the flood gates to every species of wickedness?

Thus, instead of ameliorating either the Church or the world, do they not become the means of sadly deteriorating both? So long, also, as they are kept up by the members of the Church, as well as by the men of the world, may not the drunkard-making process be said to be maintained in full operation; and from them, as so many sluices or streams, what can we expect but a deluge of drunkenness, with all its disastrous concomitants?

For such reasons, would not these customs be more "honoured by all in the breach than in the observance;" and especially by all who name the name of Christ? For, although "in the world," is it not required of believers that they be "not of the world" in any thing that leads to sin, any more than in what is actually sinful? In reference, therefore, to these customs, which are much more fraught with sin than any other worldly customs, may not the exhortation of Scripture be most appropriately addressed to all the professing people of God, "be not conformed to this world?" In this, as in all other things that lead to sin, as well as that are sinful, is it not obvious that their non-conformity to the world is not optional, but obligatory; not a matter of choice, but of duty? Is not this duty, also, the more obligatory, in proportion as the