which had been appointed for the public meeting, no one seemed forthcoming. We supposed they could not be moved in the matter, as they had been generally luke-warm in our previous individual conversations with them. Still my friend would not be daunted; he went successively into the different houses, and soon a full meeting was collected, and then the matter agreed upon, and a school established. The results of these exertions may be gathered from the following reports rendered by the superintendants, and read before our respected Diocesan, at his visitation last summer. I should premise that the schools have been carried on at a very slight expense-47. or 51. each per annum; as all the conductors have given their services, and rooms for the teaching have always been provided rent free.

The superintendant of the Stodday school reports, "that since its formation, the teachers, with himself, have afforded Christian instruction to 87 scholars, of whom only three have left without their approval. They have sold from the schools, 5 Bibles, 11 Testaments, 38 Prayer books. Fifty-four of the religious tracts on the Society for Promoting Christian Knowledge list have been given amongst the scholars, as prizes. There are at present 38 scholars in regular attendance, taught by seven gratuitous teachers. The teachers in this and the other schools divide themselves into two sets, and so give their services alternate Sundays."

The superintendant of the Scotforth school reports, "there are at present in attendance at that school, 54 scholars, and 6 gratuitous teachers. A number of the same religious books have been distributed here, in the way of prizes, as in the Stodday school, but he has to lament that a great backwardness has existed towards purchasing any Bibles or Prayer books."

In Quernmoor, eight teachers give their services, and afford instruction to 75 regular scholars. The superintendant is able to say, "that no scholars had left the school, since its formation, without the sanction of the teachers or their parents. Forty scholars have received instruction, and left for satisfactory reasons,-such as going to place out of the township, and the like. Twelve Bibles, 40 Testaments, 60 Prayer-books, with several other small religious treatises, have been sold from the school. Many books, such as Burkitt's Help and Guide, Davy's Village Conversations on the Liturgy and Offices, have been distributed among the scholars, as rewards for attention and good conduct. The teachers have divided the neighbourhood into districts, for the purpose of attaching and keeping to the school the surrounding children, and of lending religious books in the several houses."

In the Glasson school, the superintendant reports, "there were at present 60 scholars, who are instructed by himself and three gratuitous teachers, occasionally assisted by two other well-disposed neighbours. Sixty Testaments have been purchased from the school, and many small books given among the scholars, as prizes.”

To all these schools, lending libraries have been recently attached. These were paid for out of a fund which was raised through a bazaar, held about a year back, in behalf of these institutions. By the same means, assisted with a grant of 207. from the National Society, a sub

stantial school and school-house have been built in Stodday, where no school previously existed. The same are now building in Glasson, the expenses of which are to be defrayed from the Bazaar fund, assisted by a grant of 351. from the National Society, and by local subscriptions. The Sunday-schools have continued to flourish from their first establishment; and I must remark, that it appears to me considerably owing to an expository lecture given in each of them every fortnight. In a previous cure of mine, the same was attempted, and two Sundayschools founded in the out-lying hamlets; but there they certainly languished, though as great, if not greater, attention was paid to them, with the exception of the expository lecture. The method of the lecture is, that the clergyman attends at a given hour, (generally seven in the evening,) the teachers, elder scholars, and all other neighbours, who are disposed to be present, are collected; a psalm is sung; then he says the Lord's Prayer and one or two applicable collects, after which he proceeds in exposition of whatever book of the Bible may be at that period under review; this is carried on for about half an hour, when the lecture is concluded by another psalm and prayer.* The fruits of these efforts have been, that out of a population of 1901 persons, (the number of the inhabitants of the several widely scattered townships,) there are now 227 young persons receiving Christian instruction every Sunday, and 27 employed in giving it; and that the religious tone of the several neighbourhoods is raised, as is shewn by a greatly increased attendance at church, and a considerable check to swearing and other ungodly habits. It should be also mentioned, that among the teachers and elder scholars are some most delightful specimens of meek and unostentatious piety.

Should this statement be of any use in stimulating others to exertion, from observing the way in which it has pleased the Father of our Lord Jesus Christ to prosper it, in this case I shall be truly thankful. The real name of the places is given, which is considered sufficient to authenticate the account; and as the publication of my own name would serve no real end, that I am aware of, I would subscribe myself under a title I rejoice to bear, and under which I have before written to you, on the Burial Service, and remain, Mr. Editor,

Yours, respectfully,

A CHURCHMAN.

ON TEMPERANCE SOCIETIES.

To the Editor of the British Magazine.

SIR,-As your correspondent, "A. P. P.," in the last Number of the British Magazine, from having formed incorrect notions respecting the principles and basis on which Temperance Societies have been established, is led to "regard them with feelings of shame and fear"

This practice appears to be wholly irregular. It is collecting a congregation (not the school children only) in an unlicensed house, and preaching, without even the use of the Liturgy.—ED.

shame, at the triumph of "human pride" over « Christian faith,”— and "fear for the members of these societies," on account of their delusively fancying themselves nearer heaven, by forsaking certain vices" from worldly motives, you will oblige me by inserting these few remarks in reply, provided no abler champion steps forward in their behalf. It appears to your correspondent," that the Temperance Societies afford a great and fearful triumph to the enemy of mankind, assisting him to further that species of assault against religion," whereby he would persuade men that the world would be as well, or better than it is, without" any aid from Christianity," &c. &c. Now, if the one grand object of Satan be to people hell as thickly as possible with lost souls, and if intemperance has contributed, directly or indirectly, to extend his dominions in a much greater degree than any other engine at his command, and if the temperance societies have gained greater conquests over this besotting demon_than (with sorrow be it spoken) even our fair religion has made, I confess I cannot see that they will afford any triumph to the enemy of mankind. That the arch fiend is awake, and restless, and wise in his generation, and plotting, and finesseing, and undermining (in any way, and as far as he can) the religion of Christ, we have daily proof. Still, if " the serpent be more subtle than any beast of the field," he will not further the very plan which the Holy Ghost points out for man's security." "Be sober, be vigilant; because your adversary, the Devil... walketh about, seeking whom he may devour." Of a truth this would be "Satan casting out Satan." These remarks, however, will not satisfy your correspondent; he will not, nor ought he to cease to regard these societies with feelings of shame and fear, till he is more correctly informed as to the motives on which members enter them; and I hope to prove that these motives (for individual exceptions no society is answerable) are neither "human pride" nor "absence of faith." This I will attempt to shew in a short and imperfect sketch of the origin and principles of temperance societies. The Christian community unhappily consists of two parties-those who obey, and those who obey not the gospel. We have, in truth, ample reason to bewail the low estate of Christian faith in this land, when we contemplate the multitudes who "name the name of Christ," and yet "depart not from iniquity." Now, by far the largest class of those who resist the loving commands of their Saviour, are the votaries of Intemperance. I need not stop to prove the excess to which drinking* is carried (especially since the country has been deluged with the pernicious contents of the beer-shops), nor the infatuating tendency it has of making its victims dead to religion, and the consequent demand for some decisive and extraordinary measure to arrest its progress. This has been felt by all who are sensible of the evil. And as the poison Πολλὰς ψυχας 'Aïd IIPOtaver, God be thanked that an antidote has been provided, which has proved eminently successful wherever it has been applied,—

This is abundantly manifest from an article in the "Saturday Magazine," No. xxxiv. p. 13. on Drunkenness. q. v.

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an antidote which I conscientiously believe to have been specially provided against the workings of the prince of this world; for the very simplicity, and apparent inadequacy, of the remedy to the end proposed, furnish evidence to me, that it was sent from heaven; for it could "not do the works which it has done, except God were with it." The remedy is this: An association* of persons agree to give up altogether ardent spirits, except for medicinal purposes, and to be moderate in the use of any fermented liquors. The nucleus thus formed has rapidly enlarged; and why? certainly not because it assists Satan in any "species of assault against religion," nor because it has disdained any aid from Christianity;" but for the very opposite reasons. I have attended several meetings held for the purpose of forming auxiliary temperance societies in my neighbourhood; and the course pursued in every instance has been this: Our hearers were reminded how God, in every age, has set His mark against intemperance; how many evils have been produced by it; how many curses have been pronounced against it; and especially how Christ and his apostles have warned men against drunkenness, as being a deadly enemy to that mortifying the lusts of the flesh, that purity of heart, and that spirituality of affections, which alone can qualify us, through the merits of the Saviour, for inheriting the promises. This is the rock on which these societies have been built.+ Secondary, and not unworthy motives, have been also adduced to recommend them; such as the blessings of health, of an united and happy family, &c. But, I repeat, in every instance admonitions were given, that men should subscribe their names to the constitution, from the desire of following their Saviour, and from a spirit of self-denial; and that, distrusting their own strength, they should rely on the aid of God's Holy Spirit. Now, to shew how these societies act (and can be proved to have acted), I will state a case: Here is a man "chained and bound" by a besetting sin, which separates between him and his Maker. If, in his sober moments, his conscience is uneasy, these calls from heaven only produce disquietude in his soul; to remove which, as Solomon says, he "seeks it yet again." At times he resolves, by a determined effort, to rid himself of his hard master; but, because there is no hearty repentance for the past, nor any prayer for God's help for the future, he soon relapses. If this one great obstacle could but be removed,—if these rough places could but be made plain,-there might be hope of his retracing his steps to the strait gate and the narrow way. He is induced to become a member of a temperance society; the words of eternal life, which fell dead on his ears when "the whole head was sick, and the whole heart faint," make now some impression;

his

It has been suggested to me, that Christianity was a general virtue society, according to Pliny, who says, "They bound themselves by an oath with an obligation of not committing any wickedness."

The correspondence in the "British and Foreign Temperance Herald" corroborates this statement passim.

t I extract the following from the Report of the general meeting of the British and Foreign Temperance Society, held in May last, at which five bishops were

temporal interests (especially if he is a poor man) improve with his spiritual; he gradually acquires that peace of mind which sin denies; and he becomes at least a sober and respectable member of society, if not a renewed Christian.

But we are asked for scriptural grounds to prove that we are right, or at least that those who gainsay the temperance societies are wrong. I would first instance the blessing pronounced by the Almighty on the temperate Rechabites; and may not the servants of Christ join, without sin, in renouncing that which the children of Jonadab were approved of in forswearing? But St. Paul has laid down some rules applicable to this subject; let us profit by the spirit of them." It is good neither to eat flesh, nor to drink wine, nor any thing whereby thy brother stumbleth." And," If meat make my brother to offend, I will eat no flesh, while the world standeth, lest I make my brother to offend." And may not Christians in these days, when drunkenness is at once the ulcer of our nation, and the scandal of our religion; when (not to insist on the millions it has ruined in Christian countries) it is the vice which is thrown in our teeth by the heathen nations in the east, which we would proselytise; when the same ship that deposits the missionary among benighted savages, contaminates them at the same time by the drunken riotings of its so-named Christian crew. Thus fulfilling too literally our Saviour's words, " I am not come to bring peace, but a sword." May not, I say, Christians, in pity and in love for their brethren, say also with the Apostle, "If strong drink make my brother to offend, I will take no strong drink so long as the world standeth, lest I make my brother to offend?" Surely here" a great door and an effectual is opened;" and " to him that knoweth to do good, and doeth it not, to him it is sin." What would St. Paul have done in this case?

I will not trespass further on your pages than to state, that I am wholly unknown and unconnected with those who preside over the interests of the temperance societies; that I neither became a member myself, nor attempted to induce others in my parish to do so, till I was thoroughly convinced, by facts, of their utility; and that the good which I have witnessed effected by them, in a small scale in my own village (where 80 out of a population of 400 have become members), makes me daily to rejoice in so valuable an auxiliary to our religion.* I am, Sir, your faithful and humble servant, A WILTSHIRE CURATE.

W-h, Feb. 7, 1833.

present: "In many instances, to which the committee refer with peculiar satisfaction, persons unaccustomed to any observance of the duties of religion, having been induced to join the temperance society, have at first become thoughtful hearers, and ultimately joyful and sincere receivers of Christian truth."

• Various correspondents have written on this subject. From the letter of one, G. P. H., the following (containing the argument) is an extract :

"My view of the subject, which I am desirous of conveying to your readers, is this, that the man who, by his vicious habits, is beyond the reach, for the present, of the high and constraining motives of religion, may, by inferior considerations, but to him the more powerful, be led to abstain from the haunts of drunkenness, and to put himself within the influence of the means of repentance. And are these considerations to be undervalued or despised because merely outward reformation may