then his pledge is only as a hoop, that any overstrain may break, and
not an internal bond, holding in integrity all things from the centre
to the circumference of his life.

So well is this now understood, that little reliance is had on the
pledge in itself, though its use is still general. It is regarded as a
first and most important step in the right direction. As the beginning
of a true and earnest effort on the part of some unhappy soul to break
the bonds of a fearful slavery. But few would think of leaving such a
soul to the saving power of the pledge alone. If other help came not,
the effort would be, except in rare cases, too surely, all in vain.

The need of something more reliable than a simple pledge has led to
other means of reform and cure, each taking character and shape from the
peculiar views of those who have adopted them. Inebriate Asylums and
Reformatory Homes have been established in various parts of the country,
and through their agency many who were once enslaved by drink are being
restored to society and good citizenship. In what is popularly known as
the "Gospel Temperance" movement, the weakness of the pledge, in itself,
is recognized, and, "God being my helper," is declared to be the
ultimate and only sure dependence.

It is through this abandonment of all trust in the pledge, beyond a few
exceptional cases, that reformatory work rises to its true sphere and
level of success. And we shall now endeavor to show what is being done
in the work of curing drunkards, as well in asylums and Reformatory
Homes, as by the so-called "Gospel" methods. In this we shall, as far as
possible, let each of these important agencies speak for itself,
explaining its own methods and giving its own results. All are
accomplishing good in their special line of action; all are saving men