public attention has been often drawn to the good that might be done by a righteous use of our money. The wood cut is intended to assist, through the eye, in gaining a more correct and durable apprehension of the subject.

The vessel, as is marked on it, is supposed to contain BRITISH WEALTH, estimated at an annual income, for all classes, of three hundred millions of pounds sterling.

We gather from the published reports, that the annual income of Missionary, Bible, Anti-Slavery, Peace, Temperance, Educational, and other philanthropic voluntary associations may be set down at one million of pounds : this sum is represented by the small stream on the left, being one-fortieth of an inch across on the right, near the top, is seen the TOBACCO opening, and as the British public spend three millions of pounds a-year on that nasty weed, the opening, of course, is three times as large as the one first named. Lower down, on the same side, is a prodigious aperture, and a smaller one below that again : these two together show how much is drawn off for INTOXICATING LIQUORS. The authority taken is the tract of Chambers, entitled the Temperance Movement, where it is shown that such drinks cost the British nation sixtyfive millions a-year. This immense expenditure is divided, as seen in the cut (for the sake of illustration only, for, in fact, the stream is all one, only the drunkards may be said to be at the bottom), into two portions; the less one, at the bottom, is one-fifth of the whole, and is intended to represent the amount spent by the openly drunken: while the larger one shows the expenditure of the reputed sober classes, or, as they are pleased to style themselves, the MODERATE DRINKERS! So we see, while in acknowledged drunkenness thirteen millions a-year are spent, fiftytwo millions a-year are devoted to reputed sobriety!

Allow the mind to dwell a little on this statement, and then say if it is not an awful one.

From the reports presented at the various anniversaries in May last, it may be stated generally that all the societies then brought before the public, are cramped, if not languishing, for want of funds; where, then, is more money to come from? From the weed-worshippers? Alas! Smoke is hard to condense. From the drunkards? Alas!

they can hardly be expected to understand an argument, or to feel an appeal to conscience. From the (so called) Moderation folk? Surely, for they are spending more than the others; and profess, many of them, to be zealous for the Lord of Hosts; if, therefore, they speak the truth, they ought to be ready to stop up the (false) Moderation outlet, in order that the wealth may rise in the vessel, and more of it flow out by the opening of Benevolence.

The addresses and appeals of alcohol drinkers, at religious anniversaries, are as if a man got with his weapon for a season into the vessel of Wealth, and there, by great effort, splashed or thrust a little of it out at the tiny opening on the left; whereas, if he were wise, he would first stop up the monster hole on the right, for, while that channel is open, how can the stream be made to flow in another? And every man who takes intoxicating liquor as part of his diet helps to keep open and enlarge that outlet; and then that some, who are wishful to get out there, should be whirled about and carried down to the drunkard opening, is natural and inevitable.

Do you want the Holy Bible to circulate? The Missionary to be sent forth? Education to be extended? Aged Ministers and Ministers' Widows to be supported in comfort? Freehold Land Societies to multiply Parliamentary voters? Ragged Schools to flourish, or rather to be superseded? Poor rates to be eased? Taxes to be reduced? The National Debt to be paid off?.

Where is the money to come from to do these things, while strong drink and its consequences (as crime, shipwreck, loss of labour, pauperism, &c. &c.) are taking away more than a third part of our annual income?

Surely if a man spends a third of his earnings on a single unnecessary article, other and necessary articles, (as food, raiment, and shelter) will cost him double as much; and so, all is gone! Never, until the drinking system is crushed, will or can the religion of Christ progress with rapidity: let disciples lay that to heart. But the sum of sixty-five millions a year is so vast, that an ordinary mind cannot grasp it; let us, therefore, seek aid by detailing a few things that might be done with it:

1. EVERY INDIVIDUAL IN THE WORLD

MIGHT HAVE A FIVE-SHILLING BIBLE
IN
LESS THAN FOUR YEARS; EVERY FAMILY,
IN LESS THAN ONE YEAR. This is a call for
bishops and other ministers and laymen, who occupy the
Bible Society platform, to cease from doing evil; or,

2. THE SAME WOULD PAY TWO HUNDRED AND SIXTY THOUSAND MISSIONARIES, EACH AT £250 A YEAR, BEING ONE PREACHFR ΤΟ EVERY THREE THOUSAND PERSONS IN THE WORLD: can advocates, who refuse even to look at this subject, be in good earnest ?

3. As to extending the Elective Franchise:—one million three hundred thousand freehold tenements, at £50 each, might be paid for in a year.

In fact, there is no end to the good that might be done with our money, nor is there any end to the evil that is perpetrated by spending it in alcoholic drinks. A very serious state of things is coming round: the public are getting to think that the advocates of Progression who seem to be much in earnest on the platform, but who, on retiring to the vestry or the parlour, refuse to deny themselves in such a trifle as intoxicating drink, for the sake of carrying out their respective plans, are mere hirelings, spouting because it is their craft, while there is little or no inward constraining principle of love.

Ought we not to truthfully exclaim?

"Whate'er ny sinful flesh requires,

For thee I cheerfully forego;
My covetous and vain desires,
My hopes of happiness below;

My senses' and my passions' food,
And all my thirst for creature good."

Societies may receive 24 Sixpenny Packets of Tracts and Hand Bills in any part of London, by a post-office order for 10s. 6d., or 50 packets for 21s., being sent to Richard Dykes Alexander, Ipswich. All Country Booksellers may obtain Tracts through Simpkin, Marshall, and Co., London.

J. M. Burton and Co., Stereotypers and Printers, Ipswich.

THE

TEMPERANCE REFORMATION

AS

AUXILIARY TO EVANGELICAL EFFORT.

A Paper read at a Social Meeting of the Borough Road Chapel Temperance Society, on Sunday, May 25, 1851. Br. J. LIGGINS.

It is a remarkable fact, that Temperance Societies have found their most efficient supporters, and their most formidable opponents, amongst religious men. Strange and anomalous as such a fact may appear, it would not, perhaps, be very difficult to account for it: but our present business does not lie in that direction. We confine ourselves now to one aspect of the question; that, namely, which recommends the temperance movement to earnest and intelligent Christians as a valuable auxiliary in their efforts to convert and save the multitudes who are perishing around them: and if we can convince our friends who are not with us in this cause, that this is the true character of our organization, we shall do more, perchance, to conciliate their feelings, and to win their co-operation, than by showing them, however truthfully and clearly, the reasons of their present indifference or hostility to our proceedings.

Among the members of Temperance Societies, it is a common thing to find men who have, in times past, been addicted to habits of gross excess, who have been first reclaimed to sobriety by means of the pledge, and have afterwards become members of churches, and active and devoted Christians. So extensively is this the case, that there is scarcely a society, go where you will, that cannot point you to some instances of the kind, and generally to many. This is a feature of our cause which, one would think, should commend it to the favourable consideration of all who really desire the salvation of men. It is one, at all events, on which we dwell with peculiar delight, and gratitude to God.

Nor is it by any arbitrary or accidental course of events, that the results to which we refer are arrived at. The economy of Divine grace is an economy of means, wisely adapted to their end. The fact we have just affirmed, therefore, would naturally point to the inference, that there must be something in our plan calculated, in

over wold Wine sengeng power to overt Wetua Blur great that de fes niing in this way MANA RIN the Than Desing u his era. Ne vil a My Cart was try in any way to retain a drunkard, without wywany, The, weta yra to wynd and swoosed his exertions. As baahanabada, Comm, in the handa of God, and as rational beings, what KANTA An you woopt whom you want to bring a man savingly to Curishy Do you not week to put the truth into contact with his mind and heart? Do you not address his reason-appeal to his comedience endeavour to rouse his feelings? Do you not desire to convince him of his sin, to impress him with a sense of his dangers to bend his will; to persuade him to yield himself to the wweat and constraining influence of the love of Christ? Would you expect a man to be converted in any other way than this? Is there any Scriptural ground for expecting it? Is it not by the foolishness of preaching that men are saved? Is it not the truth that saves? Did not the apostles persuade men, beseech them, in Christ's stead, to be reconciled to God? How otherwise, in the nature of things, ta I possible for a mind to be enlightened, a will to be gained, a Asser to be changed and renewed?

Well, on the one hand then, here is the gospel, this glad tidings, this system of truth, this strictly moral power, with nothing phygoal in its nature; all spiritual and refined; addressed to man as a Responstido agent, and adapted to him as such: and on the other hand, there is the poor drunkard, on whom this moral power is tntended to operate How will you bring the two into contact? Wath he has no ear to listen to it; no mind to appreciate it. Conantone Vix doad within him. Feeling, sensibility, obligation, all wie bluured, dewaad, forgotten, in the oblivious whirl of his daily THRAX FAM 11'Sowerer did you see a sane man attempt to reason wich a man which Av wax bwxt? At any rate beyond such smal ***** murde de axitado toda arima mater, that as sm ****) t **v kuwa do mjar de maxed and managed. Fir