and whom we serve, requires that the body in its best strength, and the mind in its greatest vigour be devoted to His service. He that wilfully breaks one of these physical laws, will not be very firm in his adherence to the rest. And although the breach of any one moral or physical law, constitutes moral or physical sin, yet the observance of any one law does not constitute moral or physical virtue. The breach of any one law makes a sinner; the observance of one law does not make a saint. The curse is suspended over every one that continueth not in all things that are written in the moral or physical law, to do them. Christian temperance will not, therefore, own the man as a disciple, who abstains from one moral or physical evil whilst he indulges in another. The sluggard, the cheat, the smoker, the snuff-taker, the self-willed and self-indulgent, may call himself a teetotaler, but he is not a temperate man; and not being temperate in all things, he is classed in Scripture with those who are temperate in none. To leave off intoxicating drinks is only a first step, the value of which will depend upon succeeding steps. It is merely the ceasing to do one particular evil; it is the getting rid of one bad habit. If the motive for doing this be good, it will show itself by leaving off other evils and bad habits, and by proceeding steadily to the acquiring of all habits that are good. The man of one idea, or of one virtue, has no sanction in Nature or Revelation. A man cannot thoroughly understand one language or one science, without some knowledge of other languages or other sciences; and in like manner, the culture of the physical or mental powers requires attention to many things. And as Nature requires attention to the whole circle of the sciences in order to obtain a thorough knowledge of any one, so Revelation is equally comprehensive in its requirement. The following is the apostolic code, not one jot of which is any Christian at liberty to omit:-"Whatsoever things are TRUE, whatsoever things are HONEST, whatsoever things are JUST, whatsoever things are PURE, whatsoever things are LOVELY, whatsoever things are of GOOD REPORT; if there be ANY VIRTUE and if there be ANY PRAISE, think on these things." Thus, also, when drunkenness is named in the Scripture, it is classed along with many other vices, and the disjunctive conjunction nor is used, to signify that not merely all, but any one of them, will exclude from heaven :-" Nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of heaven." Whereas when Temperance is named, it is introduced as one of a collective number, all of which must go together to make a Christian :-"Add to your faith virtue, and to virtue knowledge, and to knowledge TEMPERANCE, and to temperance patience, and to patience godliness, and to godliness brotherly kindness, and to brotherly kindness charity." Then, and not till then, the apostle Peter declares, there is a true and profitable religion; these are his words :-"For if these things be in you and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins." And, indeed, he declares this progress in all things to be the only way to prevent backsliding in any; his words are." Where

fore the rather, brethren, give filigence to make your calling and election mure; for if ye do these things, ye shad never ful." He that seeks victory in running or wrestling, lays aside not one, but every weight; and when the prize ighter undergoes a system of training that he may strive for the mastery, due regard is had to air, exercise, food, clothing, sleep, and everything that may affect his bodily viesur; in short, he is temperate in all things. And if this man be thoughs worthy of being set up as an example to the Christian, that he may so run as to sotain, and so fight as to gain the victory, he may surely be held up as a guide to the disciple of true temperance, that he may lay aside every weight, and the sin that doth so easily beset him, so that, instead of remaining stationary at the starting point of total abstinence, he may run with patience the race which is set before him, looking unto that perfect Leader who "did no sin, neither was guile found in his mouth."

Our remarks on the importance of laying down a rule of action, and of following up one rule by another, we shall conclude with the following passages, which we commend to the consideration of all who have no settled principles of action, or whose rules of conduct are of partial application, and not extending to all things. The first is from Paley's Moral Philosophy. In his chapter on "Virtue," Paley says:—

"The following general positions may be advanced with safety:-I. That a state of happiness is not to be expected by those who are conscious of no moral or religious rule. II. That a state of happiness is not to be expected by those who reserve to themselves the habitual practice of any one sin, or neglect of one known duty. Because no obedience can proceed upon proper motives, which is not universal, that is, which is not directed to every command of God alike, as they all stand upon the same authority.”

The other passage is from the distinguished Bishop Hall. he says :— "A false heart may laudably quit itself of some one gross sin, and in the mean time, hug some lesser evil that may condemn it; as a man recovered of a fever may die of a dropsy. We lose the thank of all, if we wilfully fault in one. It is an entire goodness that God cares for. A partial obedience may be rewarded with a temporary blessing, but we never can have a comfortable assurance of an eternal recompence, if our hearts and ways are not perfect with God; woe be to us, O God, if we are not all thine! we cannot but everlastingly depart from thee, if we depart not from every sin. Thou hast cleansed our hearts from the Baal of gross idolatries, O cleanse us from the golden calves of our petty corruptions!"

This then is our mission; to begin, and to persuade others to begin, with total abstinence from intoxicating liquors; and to go on, and to persuade others to go on, to temperance in all things; to abstain from alcoholic beverages, and then from all things that are hurtful to the body or to the soul; to begin by denying ungodliness and worldly lusts; and to go on to live soberly, righteously, and godly. A pledge of total abstinence is good; and so far the teetotaler is in advance of those who have not yet laid down any rule of life; but the mere teetotaler is not worthy to be mentioned on the same day, with the man who is "TEMPERATE IN ALL THINGS."

PRODUCTIVE LABOUR

TEMPERANCE.

A LECTURE DELIVERED BY ARCHIBALD

AND

PRENTICE.

President of the Manchester and Salford Temperance Society.

DR. ADAM SMITH, whose doctrines on free trade have been popularised by Richard Cobden, John Bright, and others of the Manchester school, and acknowledged as principles of legislation by the British parliament, in Chapter III, Book II, of his Wealth of Nations-on the "Accumulation of Capital, or of Productive or Unproductive Labour,"-has made a distinction between different employments of labour, which may be used as strongly corroborating the opinion of those who look to the exercise of temperance as not only contributing greatly to the welfare of the individual, but tending, in a still greater degree, to the accumulated capital of the community. He says:—

There is one sort of labour, which adds to the value of the subject upon which it is bestowed; there is another which has no such effect. The former, as it produces a value, may be called productive-the latter, unproductivé, labour. Thus, the labour of a manufacturer adds generally to the value of the materials which he works upon-that of his own maintenance, and of his master's profit; the labour of the menial servant, on the contrary, adds to the value of nothing.

The labour of the manufacturer, fixes and realises itself in some particular subject or vendible commodity, which lasts, for some time at least, after that labour is past; the labour of the menial servant, on the contrary, generally perishes in the very instant of its performance, and seldom leaves any trace or value behind it.

Let us hear further Adam Smith in illustrating his definition -in his distinction between the two kinds of labour; and let the advocates of temperance, if they will substitute "teetotaler for "frugal man," and "drunkard" for prodigal." He says:

What is annually saved is as regularly consumed, as what is annually spent, and nearly in the same time, too; but it is consumed by a different set of people. That portion of his revenue which a rich man annually spends, is, in most cases, consumed by idle guests, and menial servants, who leave nothing behind them in return for their consumption. That portion which he annually saves, as, for the sake of the profit, it is immediately employed as capital, is consumed in the same manner, and nearly in the same time too, but by a different set of people; by labourers, manufacturers, and artificers, who reproduce, with a profit, the value of their

annual consumption. His revenue, we shall suppose, is paid him in money. Had he spent the whole, the food, clothing, and lodging which the whole could have purchased, would have been distributed among the former set of people. By saving a part of it, as that part is, for the sake of profit, immediately employed as a capital, either by himself or by some other person, the food, clothing and lodging which may be purchased with it, are necessarily reserved for the latter.

By what a frugal man [substitute a teetotaler if you like] annually saves, he not only affords maintenance to an additional number of productive hands, for that or for the ensuing year, but, like the founder of a public workhouse, he establishes, as it were, a perpetual fund, for the maintenance of an equal number in all times to come. The perpetual allotment and destination of this fund, indeed, is not always guarded by any positive law, by any trust right, er deed of mortmain. It is always guarded, however, by a very powerful principle; the plain and evident interest of every individual to whom any share of it shall ever belong. No part of it can ever afterwards, be employed to maintain any but productive hands, without an evident loss to the person who thus perverts it from its proper destination.

The prodigal—[you may substitute the drunkard if you will]—the prodigal perverts it in like manner; by not confining his expenses within his income, he encroaches upon his capital. Like him who perverts the revenues of some pious foundation to profane purposes, he pays the wages of idleness with those funds which the frugality of his forefathers had, as it were, consecrated to the maintenance of industry. By diminishing the funds destined for the employment of productive labour, he necessarily diminishes, so far as it depends upon him, the quantity of that labour which adds a value to the subject on which it is bestowed, and, consequently, the value of the annual produce of the land, and labour of the whole country, the real wealth and revenue of its inhabitants. If the prodigality of some was not compensated by the frugality of others, the conduct of every prodigal—[again you may read drinker]-by feeding the idle with the bread of the industrious, tends not only to beggar himself, but to impoverish his country.

My object is to show that the drinker beggars himself, and impoverishes his country. He is the great encourager of unproductive labour-correspondently depressing productive labour. Before I do so, however, let me make a few additional illustrations of the difference between the two kinds of labour. How commonly we hear people justify some extravagant expenditure by saying, "Oh, it is good for trade, it puts money into circulation." Money will always circulate, from the miser's hand as rapidly as from the spendthrift's. Nobody, now-a-day, locks money up. The miser seeks interest for his money, and nobody will pay interest unless he seeks to employ the money for a profit. It is always spent, some way or other; the object of the individual, and of the community, should be, to spend it

productively; to spend it, not in momentary gratification, but to procure lasting use, or lasting pleasure. Let us follow two boys to a fair, for an illustration of the difference of spending for present gratification, and spending for lasting use or pleasure. Each has sixpence, and one spends it on gingerbread, and one on a knife. How do they stand next day? The one has eaten his cake; the other has his knife, to sell again if he likes, or to use in the various ways in which boys find pleasure in using knives. Each has given employment to the same amount; the one to the baker, the miller, the farmer, and the treacle maker ; the other to the Sheffield cutler, the iron master, and the miner. But the one boy has his knife, still worth sixpence, while the other has nothing. The latter has found that he cannot eat his cake, and have his cake. "Good for trade, puts money into circulation," says somebody. Now, I say, you put money into circulation, and you employ labour, when you set a hundred men to dig a great hole one day, and to fill it up the next. put as much money into circulation, and if you set the hundred men to make where previously cart wheels sunk to the axles. In the former case, there is nothing to show for the money; in the latter, there is the road, which, with occasional repairs, will be a benefit to all succeeding generations. The man puts money into circulation, and employs labour, who for six weeks spends six shillings a week on drink; but he would equally put money into circulation, and employ labour, if he spent the money on half a dozen of the neat and lasting elm chairs, which we see on sale in Shude hill and Thomas street. In the one case, there is nothing to show for the money; in the other case, there are the chairs to look at every day, to sit upon after every day's wearying labour, and to send down to your children's children.

You

employ as much labour, good firm hard road,

"But you will throw barley lands out of cultivation, with your abstinence," say the agriculturists. They said we should through all land out of cultivation if we obtained the repeal of the corn-laws. And yet we have seen that repeal occasion more improvement in agriculture in some three years, than there bad been previously in thirty. Cannot men eat barley, as well as drink barley? Burns speaks of supple scones as the very "wale" or choice of food, and they are made of barley flour. May not oats be raised instead of barley? Might we not have oatmeal instead of malt-porridge instead of porter? Lads will grow on oatmeal. I myself grew to nearly a six-feet height on oatmeal porridge; and we have, in Lancashire, oatmeal