But this is not done in the present world.

Therefore, there must be a future world, in which this retribution will take place.

Our present argument stands thus :

The Righteous Governor of the world must reward the good and punish the wicked, whether those actions are performed by public bodies, or private individuals.

But the public companies who now perform good or evil actions will not exist in a future world.

Therefore, public companies must be rewarded or punished in the present world.

"The only way of resisting this argument is either to maintain that public companies are not moral agents, and therefore not responsible for their good or evil actions, or that they will exist in a future world. The former part of the alternative we think we have sufficiently refuted-the latter is too wild to need refutation."-Gilbart's Practical Treatise on Banking.

VII. EXPERIENCE THE TEST OF TRUTH.

From a Sermon preached at St. Margaret's Church, Lothbury, by the Rev. Henry Melvill, B.D.

"Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see.'—John i. 45, 46.

"But now let us turn to the remaining topic presented by our text the treatment which a prejudiced man should receive from a believer. It is very observable that Philip declined all controversy with Nathanael, though a fairer opening could hardly have been offered. Nathanael's question might almost be said to have challenged controversy, or, if not controversy, some measure of expostulation. But Philip attempted no correction of the mistake into which Nathanael had fallen; he undertook no argument to prove to him the unreasonableness of his question. His only anxiety was to bring Nathanael into personal communication with Jesus: this was the method which had succeeded with himself, and he felt as though it could not possibly fail with another. And there was great wisdom in this: for it does not often happen that men are convinced by an argument. There is something in the intellectual warfare, whatever the subject which comes under discussion, which seems generally to strengthen the combatants in their respective opinions. It may, therefore, be better in many cases, to try the Come and see' which Philip tried, and with which he succeeded. I will not endeavour by abstract arguments

to convince Nathanael that 'good' can come out of Nazareth,' when I have that good to show him if he will only accompany me and look. If, for example, I can persuade a man to read the Bible, it may be immeasurably better than if I draw him into debate on the evidences of the Bible. He says to me, 'Can there any good thing come out of Nazareth? This Bible of yours is confessedly the work of illiterate men: would you persuade me that I may be instructed from its pages?' And such a question tempts us to go straightway into controversy, to the varied and multiplied proofs of inspiration from the heaven above and from the earth beneath, from the past, the present, and the future. All crave to be urged-and occasions will arise in which it is indispensable to urge them; but, they are, perhaps, less ⚫ numerous than those in which it were wiser to waive them, and bend all the effort to the persuading a man to come and see' for himself. We like leaving the Bible to defend its own character, and make good its own pretensions. We have every confidence in the self-evidencing power of Scripture, in the power which there is in the contents of the Bible of acting as the credentials of the Bible. We have every faith in the fine saying, that there is no evidence of the truth of Christianity like that which a man knocks out for himself with the simple apparatus of a Bible and a conscience. The thorough suitableness of the gospel-its exact adaptation to our wants and our circumstances in this lies a mighty argument that the gospel is from God. You admit the argument in regard to creation; you admit that the precise adaptation of the world in which we dwell to the beings who inhabit it, is a vast proof that a supreme Intelligence prepared the dwelling-place for the creatures, and the creatures for the dwelling-place. You think that the existence of such a series of adjustments and contrivances seems to prove the one made on purpose for the other, and shows such evidence of design as should leave no doubt on the authorship of creation. Now we claim the very same admission in reference to redemption. If the exact adaptation of the world to our natural circumstances be received in evidence that God made the world, the just as exact adaptation of the gospel to our spiritual circumstances should be received in evidence that God planned the gospel. Ay, and as even a poor man, who has never been schooled in the lessons of natural theology, might feel the smile of a Deity in the sunshine which gladdened him, and hear the voice of a Deity in the melodies which soothed him, and trace the hand of a Deity in the supplies which sustained him, so might he convince himself of the divinity of doctrines which dispersed all his anxieties, met all his wishes, and satisfied all his wants, though he never heard of the demonstrations of the schools, and was never trained to the defence of Christianity. And, therefore, 'Come

and see' may be the best thing to say to the modern Nathanael, who is inclined towards Deism; towards the rejection, that is, of the Scriptures as a revelation from God. We ask him to read the Bible; for, unfair as it is, the Bible may be rejected where it has never been read; and many a sceptic, and many a young man who thinks it shows independence of mind to boast his infidelity, if he be only close pressed, will be hardly able to tell you what those things are which he affects to disbelieve. Let there be only an endeavour to lay aside prejudice, and to read Scripture with the same candour as is given to an ordinary book, and we can almost dare to answer that men will rise from the perusal disposed to confess that it is indeed the Word of God; at least we can believe, that if no effect were wrought through Philip's method, 'Come and see,' neither would there have been through the more combative method, 'Come and debate.""

PART V.

THE APPLICATIONS OF REASONING.

We have gone

We have now nearly completed our book. through the introduction to reasoning, the principles of reasoning, and the forms of reasoning. We have only

to consider the applications of reasoning. Many of these applications you will have already noticed in the observations and quotations I have brought before you. But as this matter is of great importance, we must consider it by itself. For the practical application of our reasonings is, after all, the great end of our acquiring a knowledge of the art of reasoning.

SECTION I.

THE APPLICATION OF THE ART OF REASONING TO THE ORDINARY AFFAIRS OF LIFE.

IN the application of logic to the ordinary affairs of life, we have first to discover general principles, and then to apply these general principles to particular circumstances. In the affairs of life you will have to rely mainly on your own judgment. And what are you reading logic for, but to enable you to form sound opinions for yourself? The following are some of the points that will require your consideration. Do not, however, confine your attention to the few illustrations I may quote, but consider each topic as the representative of a class of questions and opinions on which, in the ordinary course of events, you may be called upon to exercise your powers of reasoning. Take, for example, the subject of dress, and view it in all its rela

tions-consider its attributes, parts, species, causes, and effects-call to mind the examples, comparisons, proverbs, and laws or other written documents with which it may be connected-and discuss the various opinions that may be entertained respecting it.

This topic is one of frequent occurrence. With regard to the statue about to be erected in the city to Sir Robert Peel, discussion took place as to the comparative merits of the Roman and the English dress. And whether the European or the Oriental costume is the more suitable for ladies, is a question that now excites great interest throughout the United States of America. So, under the head “The Logic of Food," you may consider the principle of the Temperance and Vegetarian Societies. And under "Logic to Children" you may class the various questions that have a reference to education. Endeavour so to discipline your mind as to be able readily to put together under one general head those topics and questions that have a reference to the same class. You will then easily add from your own experience, observation, or reading, other illustrations as suitable as those now before you.

1. The Logic of Dress :

"The numerous advantages, with the importance resulting from an elegant personal appearance, are too generally known and appreciated throughout civilized Europe, to require much comment here. It is only to be lamented, that the enormous charges usually incident to a desirable apppearance, preclude many of limited incomes from enjoying it, while it brings down distress upon others. For I think it will almost invariably be found, that the first embarrassment young men-more especially our city youth with small salaries—bring upon themselves, is through endeavouring to support a fashionable exterior in the usually expensive method; hence in time results inability to pay, with the certain after consequences of arrest, and, with sorrow I pen it, too frequently entire ruin."-The Whole Art of Dress.

The book from which I have taken the above extract, has separate chapters upon coats, waistcoats, and pantaloons, stocks and neckcloths, shirts, pocket-handkerchiefs, stockings, socks and gloves, hats and caps, boots and shoes, and the adaptation of dress to tall and short men,