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Fatherto our observation will not be question

but I think that this principle goes farther Sam is generally known or acknowledged. I think at it extends to the influence which argumenti

possesses upon our understanding, or, at Test to the Soence which it possesses in deter ningur vil I will not say, that, in a subiect

intellectual, and in science properly so aller demonstration is the less convineine for being wh: but I am not sure that this is a

corsl evidence and proba

nat this is not, in sue mere tree of moral evidence and

see jeets, bowever he has not

Dece, the understanding to be

be persuaded, I beliere s srgument is diminished by

. The intrinsic value of the

the same: the impression ma Bresadvantage to contend with ad.

The consequence of repetition sensibly by us, who are in the

arguments to others: for i ond, a separate, and an uno id, to bring back the conclu

In constructing, in expres our arguments; in all the shich we employ upon them; hold continually in our view, thes may produce upon the

who hear or reart them. The farther and best use of our meditations, their influence upon our own hearts and consciences, is lost in the presence of the other. In philosophy itself it is not always the same thing, to study a subject, in order to understand, and in order only to teach it. In morals and religion, the powers of persuasion are cultivated by those whose employment is public instruction ; but their wishes are fulfilled, and their care exhausted, in promoting the success of their endea-vours upon others. The secret duty of turning

truly and in earnest their attention upon themselves, is suspended, not to say forgotten, amidst the labours, the engagements, the popularity, of their public ministry; and, in the best-disposed minds, is interrupted, by the anxiety, or even by the satisfaction, with which their public services are performed.

These are dangers adhering to the very nature our profession : but the evil is often also auged by our imprudence. In our wishes to conwe are extremely apt to overstate our argu

We think no confidence with which we of them can be too great, when our intento urge them upon our hearers. This zeal dom, I believe, defeats its own purpose, ith those whom we address; but it always 's the efficacy of the argument upon our

We are conscious of the exaggeration, Ər our hearers perceive it or not: and this ousness corrupts to us the whole influence conelusion ; robs it even of its just value. stration admits of no degrees; but real life nothing of demonstration. It converses only moral evidence and moral reasoning. In

cale of probability is extensive ; and nent hath its place in it. It may not be me thing to overstate a true reason, ince a false one : but since two quesilt themselves to the judgment, usualether by their nature and importance, h side probability lies, and how much

preponderates; to transgress the rules of fair

coming in either question, in either to go bewow our own perception of the subjeet, is a simi. Juri uot an equal fault. In both cases it is a want of vaudour, which approaches to a want of verasty. But that, in which its worst effect is seen; white at least, which it belongs to this discourse to motive: is in its so undermining the solidity of our pools that our own understandings refuse to rest Spon then; in vitiating the integrity of our own indigenents: in rentering our minds, as well iscapable oi estimating the proper strength of moral Hind religious arguments, as unreasonably susp vious of their truth, and dull and insensible to Դիմի իո**:*Sol,

l unngers to our character aeeompany the er ereise of our publie pupistry, they to less attend you the nature of our professional studies. It been said, that literary trifiing upon the Serio

has a tendency, above all other emplo. bi to harden the heart. If by thuis maxim ith Fred to reprove the exercise, to check the

of critical rebon, or to question the utility Mhes, when employed upos de verat voluer, hot by me to be le cuest.tit mem sig.

rce, the maxim want ... it soundeel in this obser

E the command of len. . then ortamate enough to eles

setie a doubt, in the inter te: pleased ant jistit ples P ut ris endeavours, h is thougua

s complaceney, and her ner, by a patient appic

as made, as he think I studies; or even ed in them; be is deems a religious ritic as the commer ved with the reflection C, if this book do indecu

convey to us the will of God, then is it no longer to be studied and criticised alone, but, what is a very different work, to be obeyed, and to be act. ed upon. At east, this ulterior operation of the mind, enfeebled perhaps by former exertions of quite another nature, does not always retain sufficient force and vigour to bend the obstinacy of the will. To describe the evil is to point out the remedy ; which must consist in holding steadfastly within our view this momentous consideration, that, however laboriously, or however successful. ly, we may have cultivatived religious stưdies ; how much soever we may have added to our learning or our fame, we have hitherto done little for our salvation ; that a more arduous, to us perhaps a new, and, it may be, a painful work, which the public eye sees not, which no public favour will reward, yet remains to be attempted-that of insti. tuting an examination of our hearts and of our conduct, of altering the secret course of our behaur, of reducing, with whatever violence to our

loss of our pleasures, or interruption of our its, its deviations to a conformity with those of life, which are delivered in the volume

s open before us ; and which, if it be of ince enough to deserve our study, ought, sons infinitely superior, to command our ce. her disadvantage incidental to the charachich we are now exposing the dangers, is ral debility that arises from the want of rained in the virtues of active life. This int belongs not to the clergy as such, be. heir pastoral office affords as many calls, many opportunities, for beneficent exers are usually found in private stations; but ngs to that secluded contemplative life, men of learning often make choice of, or ich they are thrown by the accident of tunes. A great part of mankind owe their les to their practice; that is, to that wonaccession of strength and energy which

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