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temperance men, of those especially whose labors in the cause have been most owned of God. Temperance has been made not the supplanter but the supplementer, fulfilling, at most, the Baptist's mission, by preparing the way of the Lord-or the Disciples', in rolling away the stone-distinctly saying: "I am not the Christ, but merely a schoolmaster to lead to Christ."

The wonderful movement in this land in 1858 furnishes one of the best illustrations of our theme. The newspapers and periodicals of that year are crowded with proofs. Take one or two, culled almost at random: "There is a village in the northern part of New York which was notorious for its Sabbath-breaking and infidelity. But, within the last three months, there has been a great and wonderful change. In particular, eighteen out of nineteen persons who sold spirituous liquors have given up the pernicious trade."

A particular case in another locality is thus told: "Since his conversion he has been the object of unsparing hate. He banished intoxicating drinks from his bar, opened his house to enquiry-meetings, and has not hesitated to meet the loss of all things to maintain his Christian character unspotted from the world."

The New York Tribune testifies regarding the city of Boston: "An increasing feeling in favor of temperance has manifested itself with the progress of the revival, producing a visible effect upon the business of the liquor-sellers. Some of the bar-rooms are almost deserted of customers. It is said that there has not been so little drinking of intoxicating drinks in this city for many years as at the present time."

With reason, therefore, did the venerable Dr. Marsh (who would have rejoiced to see this day and to share in this Centennial celebration) reply to one who asked him when the temperance meetings temporarily suspended would be resumed. "These" (pointing to the many meetings that accompanied the revival)-"these are temperance meetings. Our cause is not at a stand-still while these are going on."

The prominent revival men in the Old World and the New are temperance men. Our great modern evangelist, D. L. Moody, in whom, the revival spirit is incarnated, who has stirred two continents and been a wonder unto many, is known to be the sworn foe of the drinking usages. We recall his shot at the Scottish decanters, and the thundering broadsides he has given to the motley army of rumdrinkers and rum-sellers wherever they have crossed his path. The veteran Marsh's testimony of nigh twenty years might be repeated with reference to the mammoth meetings of the Hippodrome. The views presented of the relation of temperance to revivals should elevate temperance in our esteem, lifting it above the level of a mere social or political question into the heavenly places. It has its humanitarian and economical bearings, and these are most important, but it is an intensely religious question. It enters into the very core of all that is sacred. The spirituous and the spiritual are diametrically opposed. The being drunk on the wine wherein (that is, in which wine) is excess (that is, the liability to excess), is contrasted in Scripture with being "filled with the Spirit." Wherever it has been so to any great extent, the spiritual pulse has been fitful and feeble, the soul or the community has been empty of the Spirit. Never was my native land emptier in this sense than during last century, when the genius of a freezing Moderatism was in the ascendant. Spiritual religion was the sport of the sceptic, the "song of the drunkard.” As a consequence, intemperance was rife. Cockburn's "Memorials of his Times" and Carlyle's "Autobiography" furnish pictures of the clerical convivialities that prevailed truly sad and sickening. The highest dignitaries in church and state, the occupants of the pulpit and the bench alike, erred through wine, and through strong drink were out of the way.

The venerable autobiographer, at the age of fourscore, reflects without compunction on the scenes of false delight at card-tables and ball-rooms and taverns and theatres in which himself and his jovial confrères participated. We wonder not that, breathing such an atmosphere, catching

his inspiration from such a source, the great Scottish bard should have so frequently expended the wealth and the witchery of his wondrous powers on wreathing the shrines of Bacchus. It is but a reflection of his training and of the times he lived in, when the Moderates, as they were termed, were in power-"moderate" in their preaching, "moderate" in their piety, but the reverse of "moderate" in their potations. A strange misnomer, indeed, was Moderatism to describe their immoderate carousals. Thank God! this Iron Age of the church is past, we trust never to return. The tide of piety has risen, is rising still, and with it the tide of temperance too. One of the most successful of Scottish revivals previous to the present was in connection with the labors of a revered uncle and cousin. of my own, W. C. Burns, the apostolic missionary to China, who were total abstainers at a time it was not so common among the clergy as now.

Some of the prominent actors in the more recent movement have belonged to the same class. If we are to win the Golden Age again, the number of such must be multiplied. If the more than four thousand ministers in the Dominion, and the more than ten times that number throughout the United States, come up together to the help of the Lord, to the help of the Lord against the mighty, so mighty would the Word of God grow and prevail that nothing could resist it. Is the Spirit of the Lord straitened now? No, certainly not. The straitening, if there be any, is all with ourselves. We mourn an absent Lord. We sigh: "Why is his chariot so long of coming? why tarry the wheels of his chariot"? Has he not signalled, "Lo! I come quickly? Have we not responded, "Even so, Lord Jesus come quickly"? And yet the vision tarries. The hindrance is here. Satan hinders us thus at every point in forms whose name is legion. To the Roman patriot Brutus, as he lay dispirited and exhausted under a tree shortly before his last disastrous fight at Philippi for the liberties of his country, a dark and hideous apparition is said to have appeared, probably an optical illusion consequent on exhaustion. "Who art thou?" asked the

hero. "I am thine evil genius," replied the grim phantom; "I will meet thee again at Philippi." Intemperance is emphatically our "evil genius." It has met us often as we have gone the rounds of duty and benevolence. "I will meet thee again," is its doleful refrain. Wherever we go it meets us. At home and abroad it meets us-poverty and crime, disease and death, as hungry jackals, its constant attendants. Hast thou found me, O mine enemy? "Yes, everywhere," every minister of God can reply. And never will we be able to shout triumphantly, "O thou " until enemy! destructions are come to a perpetual end," from weeping between the porch and the altar we come forth in our might to wage a good warfare against this common foe of God and man.

The Rev. JOSEPH CUMMINGS, D.D., LL.D., of Connecticut, was expected to read a paper on "The Responsibility of Christian Citizenship," but was unable to be present. In his absence, the Rev. W. F. CRAFTS, of New Bedford, Mass., was selected by the Committee to fill the place of Dr. Cummings.

THE RESPONSIBILITIES OF CHRISTIAN CITIZENSHIP.

Mr. CRAFTS said: Dr. Burns has very eloquently described the relation we hold to the temperance cause as Christians. I am rather to look at it from the standpoint of a Christian citizen; and yet the two are closely connected, as everything we do as Christian men is helping on the cause as related to Christian citizenship. While listening to Dr Burns on the other phase of this subject, I was reminded of the Irishman who started to drive his horse with one spur, and, being ridiculed, said he thought if he kept one side going the other side would not be far behind. And so it matters not which phase of this subject is put forward, the other side will not be far behind.

The responsibility of Christian citizenship is a subject of peculiar and special interest to us in this centennial year; and that man is not worthy a place in this Christian republic, as a citizen in this favored land, who does not min

gle in this centennial year, amid the flying flags and the rejoicings of the people, a sense of responsibility in regard to the future, as well as rejoice over the past, looking towards the coming men as well as towards the fathers. The other day I was in Independence Hall, looking upon the beautiful face of Otis, and, going back to the facts in regard to his ancestry, appropriate to mention here to-day, I remembered that speech he uttered in Boston against taxation without representation, of which Samuel Adams said American independence was then and there born. I remembered, also, a point back of that, the foundation back of that speech in the history of Otis. I remember that his biographers tell us the idea of a Christian republic arose in the mind of Otis, from whose mind it spread to others, by reading the First Epistle of Peter, the second chapter-his wonderful picture of a spiritual house, built up together of living stones, with Christ as the chief corner-stone; and remembering that the idea of a Christian republic came from that thought in the mind of the Apostle, I remembered also our responsibility as Christian citizens to the temperance question was also well represented in that same figure. We are in this American republic "a building fitly framed together," each citizen being a living stone in that temple, and Christ and the Bible forming the chief corner-stone. These living stones, as in the building, are mutually dependent. No living stone liveth or dieth to itself. The stone holds its place, not for itself alone, but for the sake of all the others around it. We are, then, living stones, part of the great building of our national independence and character. While in those countries which acknowledge the divine right of kings the monarchy is one soul, surrounded by the walls of a great castle, in our country there is a king everywhere, the very castle itself made up of living stones or independent and interested citizens.

Now, the question practically before us is the responsibility we have as Christian citizens to this temperance question. And I think the first responsibility we have is to take a decided stand in the community-throwing aside