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TEMPORAL EFFECTS OF DRINKING AND OF

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ABSTINENT HABITS.

At Ashton-under-Lyne, it was ascertained by a committee of workmen, that the cotton operatives of the town spent of their wages £2,220 in education, put into the savings' bank £2,140, and spent on strong drink £14,430! Suppose this enormous sum, which was entirely thrown away to say the least, which was spent, to speak the truth, in injuring body and soul, in unfitting for work, in making home wretched,— suppose it laid by against times of "slack work," or to enable to marry with house and furniture their own, or employed in educating children, or, as so many are eager for "the suffrage,” in purchasing 40s. freeholds, giving both a vote and a house at the same time,-what a difference would it have made to hundreds of Ashton operatives.

Mr. Clay ascertained from 131 men employed in one factory, that their wages amounted to £154. 16s. weekly,—that they spent in drink £34. 15s. weekly, or about 22 per cent. of their wages; but twelve of the men were abstainers from drink; the sum spent by each of the 119 drinkers averaged therefore £11. 7s. 9d. yearly. How might such a sum, wisely employed, have gradually elevated the spenders in social comfort and respectability.

At the present time trade was never more active in the woollen manufacturing districts. A change must come sooner or later. What is spent on drink alone would, if husbanded, go far towards enabling workmen to bear "short time" for a while without suffering. By continuing producing at the present rate, after the market is overstocked, men as well as masters only make matters worse for both. Operatives as well as masters must prepare themselves to be able to live partly on savings when there is a lessened demand for their goods. Honesty to those to whom we appeal compels us to tell them, that the GRAND ENEMY to operative independence is the public-house. A population which saves in good times must soon be socially comfortable, and politically free. other can.

We think, too, such a population would be ere long a religious population.

This is the ordinary salutation with which friends greet each other in this country when they meet. Our readers will not consider it unsuitable from us on the recurrence of our monthly visit. It arises from a sincere interest in their welfare, and a desire for their temporal and spiritual good.

"How do you do" in your temporal concerns? Is God still blessing you with the necessaries and comforts of life, and with health and strength to enjoy them? Does he send you want, or sickness, or sorrow? We rejoice or sorrow with you. God calls you to thanksgiving or prayer (James v. 13).

"How do you do" in spiritual matters? What is the state of your soul before God? Does your Divine Maker-your Father-look upon you with complacency or with wrath? What are the objects for which you live? What are your hopes for when you shall come to die?

My friend, however important it may be that you should do well in the things of time, and no one can more earnestly wish this for you than we do, we appeal to you if it is not of infinitely greater importance to do well in the things of Eternity. Present happiness is not the great object of life. To eat, and drink, and get gain, are not the "one thing needful." To do well the great work of preparation for another world, is of more importance to you than to enjoy the best health, the vastest possessions, or the highest happiness this world can afford!

And, remember, that to do well the great work of preparing for eternity, hinders not doing well in the minor things of time. It is, on the contrary, a truth which the experience of all ages confirms, that "Godliness is profitable unto all things, having promise of the life that now is, as well as of that which is to come!"

THE APPEAL;

A Magazine for the People.

"Prove all things; hold fast that which is good."

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"Say your Prayers in Fair

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Napoleon Bonaparte and Jesus
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ANSWERS TO QUESTIONS.-Cover, p. 2.

A PARABLE.-Cover, p. 3.

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ANSWERS TO QUESTIONS.

M. A. B. writes, "I have for some time been very unhappy, quite miserable; but I cannot be certain as to the reason for my unhappiness," &c. The writer proceeds with remarks indicating a mind painfully aware of the sad fact of our natural insensibility to the evil of sin and to the claims of a Saviour's love, and distressed too to perceive how extensively the observation applies, "when I would do good, evil is present with me." It is a great mercy to be sensible of our insensibility. Would that all men were so! Not that seeing the reality and depth of our depravity is rest for our souls, it is indeed, as the writer describes it, "being very miserable." Still, like being awake if our house be on fire, it is a misery and alarm to be thankful for, even while we seek to escape from it. But, how shall we escape?

There is but one escape from any of the million evils of sin, and that is, Faith ;faith in the love of God to us,-faith especially in his love to us in giving his Son for our sins. Many are surprised at the stress laid in Scripture upon faith. Yet it must be the beginning of energy and success in every thing. Even the Tradesman is active through faith in his plans. The Navigator through faith in his charts and compass. And faith in God must be the beginning of religious life in the soul (Heb. xi. 6). Now, to make us happy and willing in the service of God, it is of course needful that our faith should regard Him as a God of love; and a God of love to us, and to us sinners. Not so easy this. We readily believe that "God is love." The difficulty is to believe that he is love to us. Indifference can take it for granted, but that is not faith. Philosophy can argue for it, but that too is not faith. When conscience is a little frightened, but we still resolve to pursue our present course, we can "hope" that God is too loving to punish us, and that all will end well, but that also is not faith. But when we see the plain fact that we are verily rebels against God,-perverse rebels,nevertheless stony-hearted rebels,-then to believe that God does or can love such guilty yet hardened sinners as we know ourselves to be is no easy task. Conscience exclaims that he cannot love us. We carry within us the conviction of being undeserving of his love. How then can we believe it? The Gospel alone gives the answer. "God commendeth his love toward us in that, while we were yet sinners, Christ died for us." "God so loved the WORLD that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." No man can believe such love, on the part of God, to us, without losing his dread of God's wrath, and losing also his love of sin in his love to his God and Saviour.

A correspondent, whose letter we have mislaid, wishes to know whether, "when Matthew and Luke speak of our Lord as ‘led' by the Spirit into the wilderness, and Mark, of his being 'driven by the Spirit' into the wilderness, the expressions are to be considered as having the same meaning?" We should reply, that they describe the same fact in two different but not inconsistent lights.

The New Testament informs us that the Divine Spirit descended with some visible manifestations of his presence on our Lord immediately after his baptism. When filled with the Divine Spirit, the ancient prophets frequently represent themselves as acting under a very strong impulse; while they might with propriety consider themselves as led by the same Spirit. The same remark applies to our Lord's case. The whole of this mysterious scene is an illustration of our Lord's being tempted on all points like as we are, yet without sin. It, also, presents us with a striking contrast between Him and our first parents. In the first Adam we are overcome by temptation, In the second Adam we are more than conquerors through Him that hath loved us,

THE ROYAL SPEECH.

Just after our last Number went to press, this much looked for document appeared. Notwithstanding the too frequent character of such speeches, it was striking to observe the general curiosity to see it. All were asking for it. Large placards announced when and where it would be received "by express;" "second and third editions" of newspapers were published to include it; and the Electric Telegraph conveyed it to almost every extremity of the kingdom, nearly as soon as it was delivered.

Marvellous such eagerness for almost certain disappointment! Nor was there less disappointment now than usual. Except on one point, viz., that Her Majesty did not again intend to incur "the curse of him that withholdeth corn,' ,"* there was really nothing in the Royal Speech,-nothing, at least, worthy of an intelligent monarch addressing an intelligent people. It was, as heretofore, vague-unmeaning disappointing all hopes, from such a quarter, of lightened burdens, increased liberties, or government through the civil instead of the military powers; and ere this Number reaches the hands of our readers, this empty speech of Royalty will be all but forgotten.

To us it naturally ocurred to contrast the whole with the "Speech from the Throne" of heaven to the subjects of the King of Kings. How deplorably different on the part of thousands the interest His speech excites ! Yet how different the interest it ought to excite ! The "Royal Speech," from which nothing can be expected by any man of the least experience, looked for eagerly,—all longing to know its contents, and waiting often at the hour when its arrival was hoped for, telegraph messages obtained at great cost, and newspapers willingly paid for. But the Divinely Royal Speech, from which every thing may be expected, the value of its communications attested by all who have hearkened to them, how many of our readers have felt any interest about it like that now alluded to? There is a Volume,I need not name it,-it contains the Speeches of the Almighty the Eternal Monarch of our whole race; His Speeches to them through 4000 years of His reign; and, in its latter portion, His Speeches directed specially to us "upon whom the ends of the ages are come,”Speeches delivered unto us by no inferior servant, but by the mouth of His own Son.+ Does, then, that marvellous volume lie unopened, unthought of, on our side-tables? Or has it never even entered our houses? Have we not thought it worth one shilling of our money?

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And then as to the quality and contents of His speeches. None ever complained of their vagueness and unmeaningness on the grand points which it behoved the Supreme and Eternal Monarch to treat of between himself and his creatures, "The wayfaring man though

Prov. xi. 26.

† Heb. i. 1, 2; ii. 2, 3; Matt. xxi.33-44.

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