of thy flocks, and look well to thy herds," the preacher remarked, that if diligence be a duty in reference to our temporal affairs, à fortiori, it was a duty still more imperative in regard to our eternal interests. And the Apostle Paul uses a similar argument in 1 Corinthians ix. 11, in reference to the support of the Christian ministry :-"If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?"

6. Sometimes we compare two things together, not so much to discover wherein they agree, but wherein they differ; and we rest our argument upon the contrast.Matt. vi. 19, 20; 2 Cor. iv. 17; Proverbs iii. 35.

The Earl of Carlisle in his Lecture on America, delivered before the Leeds Mechanics Institution, has pointed out a want of resemblance between England and America with reference to the question of Religious Establishments :-

"It is my wish to touch very lightly upon any point which among us, among even some of us now here, may be matter of controversy; I, however, honestly think that the experience of the United States does not as yet enable them to decide on either side the argument between the established and voluntary systems in religion; take the towns by themselves, and I think the voluntary principle appears fully adequate to satisfy all religious exigencies; then it must be remembered that the class which makes the main difficulty elsewhere, scarcely, if at all, exists in America; it is the blessed privilege of the United States, and it is one which goes very far to counterbalance any drawbacks at which I may have to hint, that they really have not, as a class, any poor among them. A real beggar is what you never see. On the other hand, over their immense tracts of territory, the voluntary system has not sufficed to produce sufficient religious accommodation; it may, however, be truly questioned, whether any establishment would be equal to that function. This is, however, one among the many questions which the republican experience of America has not yet solved. As matters stand at present, indifference to religion cannot be fairly laid to her charge; probably religious extremes are pushed further than elsewhere; there certainly is a breadth and universality of religious liberty which I do not regard without some degree of envy.'

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Some have contended for universal suffrage upon the ground that it exists in America. An opponent of this sentiment shows wherein America differs from England in this respect :—

"The United States are, singularly enough, taken by both the advocates and the opponents of universal suffrage as a conclusive example for and against the same system; and it is not the least curious part of the paradox that the principal cause of the facts which are pleaded and exaggerated by both parties lies out of the sphere of politics altogether. It is to the prodigious amount of fertile soil, compared with the smallness of the population, and to the consequent cheapness of land and dearness of labour, that North America owes, in a great measure, the prosperity, morality, and contentment of her people, and the comparative security of life and property. And it is to the same cause that we should attribute the major part of that spirit of speculation, that rabid thirst for wealth, that inferiority in arts and literature, that absence of refinement, that selfish kimboing, jostling race through life, of which brother Jonathan is sometimes justly, and oftener unjustly, accused: the United States are, and must long remain, a country of material production, with its advantages and its disadvantages. It follows, that the conditions under which complete consistent democracy has been tried on the other side of the Atlantic are so unlike those of Europe, that we cannot infer, with any certainty, from the success of the institutions of the former, that they would succeed on our more crowded shores."Christian Times.

The contrast between Protestant and Catholic states is thus described by Mr. Macaulay:

"From the time when the barbarians overran the Western Empire, to the time of the revival of letters, the influence of the Church of Rome had been generally favourable to science, to civilization, and to good government. But during the last three centuries, to stunt the growth of the human mind has been her chief object. Throughout Christendom, whatever advance has been made in knowledge, in freedom, in wealth, and in the arts of life, has been made in spite of her, and has everywhere been in inverse proportion to her power. The loveliest and most fertile provinces of Europe have, under her rule, been sunk in poverty, in political servitude, and in intellectual torpor, while Protestant countries, once proverbial for sterility and barbarism, have been turned by skill and industry into gardens, and can boast of a long list of heroes and statesmen, philosophers and poets. Whoever, knowing what Italy and Scotland naturally are, and what four hundred years ago they actually were, shall now compare the country round Rome with the country round Edinburgh, will be able to form some judgment as to the tendency of Papal domination. The descent of Spain, once the first among monarchies, to the lowest depths of degradation; the elevation of Holland, in

spite of many natural disadvantages, to a position such as no commonwealth so small has ever reached, teach the same lesson. Whoever passes, in Germany, from a Roman Catholic to a Protestant principality; in Switzerland from a Roman Catholic to a Protestant canton; in Ireland from a Roman Catholic to a Protestant county, finds that he has passed from a lower to a higher grade of civilization. On the other side of the Atlantic the same law prevails. The Protestants of the United States have left far behind them the Roman Catholics of Mexico, Peru, and Brazil. The Roman Catholics of Canada remain inert, while the whole continent round them is in a ferment with Protestant activity and enterprise."-History of England.

The following are examples of contrasts in literary criticism :

"The book answers its title, and is well calculated to familiarize the million with the forms of logical reasonings.We hope that 'Logic for the Million' will be read by the Million. It will advance their knowledge, and improve their taste, their style of writing, and their skill in reasoning." Economist." This anonymous publication is as unfit for the Million as it is unworthy to be called Logic."—Athenæum.

"The illustrations he has given, in order to show the faculty in action, are selected with admirable judgment, and are in themselves so instructive, readable, and entertaining, that they would alone suffice to make the volume well worth its purchase money." Weekly News.-"To call such a jumble of odds and ends 'Logic for the Million' is absurd in the extreme."—Athenæum.

"No young man desirous of improving himself in the art of reasoning could more profitably employ his leisure hours than in studying this volume; indeed we heartily recommend it for general perusal." Oxford Journal.-"If the Million want to learn Logic they must not come here.”—Athenæum.

"We cannot lay down this admirable little treatise without recommending its perusal to the masses, for whom it has been specially written, and especially to the learned, who will find in its pages logic without jargon, and literary illustration without pedantry." The Globe.-"One would think from many passages that it was intended to be a burlesque on Logic and Logiciansa sort of Don Quixote or Hudibras in a small way-rather than a serious treatise on the subject."-Athenæum.

"By the production of the first really popular work on a subject of no mean importance our F.R.S. has added to his own laurels, and conferred a signal service on the whole community." Morning Post.-"The author of this work has done well in

concealing his name. His present performance is too worthless to derive any weight from his other literary achievements, though it is quite capable of damaging a good reputation."-Athenæum.

The principle of contrast is much used in theology :

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"CONTRAST WORDS AND ACTIONS.-This is, as our author presently expresses it, one of the finest topics of illustration. There is no end of the utility of it in theology. It illustrates revelation by contrasting it with all systems of natural religion. Never man spake like this man.' It illustrates Christianity by placing it opposite to Judaism. Ye are not come to Mount Sinai: but ye are come to Mount Zion.' It distinguisheth true ministers of Christ from pretenders. We are not as many who corrupt the word of God: but we speak as of God.' It displays the beauty of a true church by comparing it with the deformity of false religion. Of Mohammedism, Popery, and all political religions, it may safely be asked, 'What agreement hath the temple of God with idols?' It is of excellent use in preaching the law, by contrasting what men are with what they ought to be. It is excellently adapted to comfort, by comparing the wisdom of Providence with the folly of him who complains of it; the sufficiency of pardoning mercy with the abundance of a sinner's unworthiness; the pleasures of piety with the amusements of sin; the privileges of a saint with the licentiousness of a sinner; the aids of the Holy Spirit with the efforts of the tempter; the joys beyond death with the agonies of dying. It is useful to recover a backslider, by comparing his present state with a former state. Did I appear to the house of thy father?' &c. In these, and in a thousand other cases, contrast is lovely beyond conception, and Scripture abounds with it. Contrasts may be taken from person: What God hath cleansed, call not thou common,'-from place: Pass over the isles, send unto Kedar, and see, hath a nation changed their idols: but my people [in Judea] have changed their glory;'-from time, relation, &c. &c."-Robinson's Notes to Claude.

7. Having now taken a view of analogy, comparison, and contrast, we will conclude this section by taking a view of fallacious analogies.

Analogies are of two kinds. They may denote a resemblance between two things themselves, or merely a resemblance between the circumstances in which they are placed. Thus, when Sydney Smith argues that dispositions are hereditary, from the analogy between men and animals, the resemblance is between the things themselves. But when he tells us we ought not to decry the science of

Moral Philosophy, inasmuch as several other sciences are liable to the same objections, the analogy is between the circumstances in which these sciences are placed. We are thus liable to make two mistakes. When we find there is an analogy between the things themselves, we may erroneously infer there is an analogy in their circumstances. Or when we find an analogy in their circumstances, we may infer there is an analogy in the things themselves.

The first error is exhibited very often in the analogies drawn between men and animals. There is, no doubt, a resemblance between reason and instinct. Hence some have inferred that there is an analogy between men and animals in their rights with reference to each other. Paley and others have contended on this ground that men have no right to kill animals for food. We think they are incorrect in their analogies.

"The reasons alleged in vindication of this practice, are the following that the several species of brutes being created to prey upon one another, affords a kind of analogy to prove that the human species were intended to feed upon them; that, if let alone, they would overrun the earth, and exclude mankind from the occupation of it; that they are requited for what they suffer at our hands, by our care and protection.

"Upon which reasons I would observe, that the analogy contended for is extremely lame; since brutes have no power to support life by any other means, and since we have; for the whole human species might subsist entirely upon fruit, pulse, herbs, and roots, as many tribes of Hindoos actually do. The two other reasons may be valid reasons as far as they go; for, no doubt, if man had been supported entirely by vegetable food, a great part of those animals which die to furnish his table, would never have lived; but they by no means justify our right over the lives of brutes to the extent in which we exercise it. What danger is there, for instance, of fish interfering with us, in the use of their element? or what do we contribute to their support or preservation?"-Paley's Moral Philosophy.

In his speech at the Peace Congress held in Frankfort, Mr. Cobden contended for the principle of arbitration between nations, upon the ground of the analogy between nations and individuals: "It is done in private life continually. Scores and hundreds of British Acts of Parliament have been passed, requiring that such disputes should