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These, I think, are some of the causes, which, in the conduct of their lives, call for a peculiar attention from the clergy, and from men of learn ing; and which render the apostle's example, and the lesson which it teaches, peculiarly applicable to their circumstances. It remains only to remind them of a consideration which ought to counteract these disadvantages, by producing a care and solicitude, sufficient to meet every danger, and every difficulty: to remind them, I say, for they cannot need to be informed, of our Lord's solemn declaration, that contumacious knowledge, and neglected talents, knowledge which doth not lead to obedience, and talents which rest in useless speculations, will be found, in the day of final account, amongst the objects of his severest displeasure. Would to God, that men of learning always understood how deeply they are concerned in this warning! It is impossible to add another reason which can be equal or second to our Lord's admonition: but we may suggest a motive of very distant, indeed, but of no mean importance, and to which they certainly will not refuse its due regard, the honour and estimation of learning itself. Irregular morals in men of distinguished attainments, render them, not despised (for talents and Learning never can be despicable,) but subjects of malicious remark, perhaps of affected pity, to the enemies of intellectual liberty, of science and literature; and, at the same time, of sincere though silent regret to those who are desirous of supporting the esteem which ought to await the successful pursuit of ingenuous studies. We entreat such men to reflect, that their conduct will be made the reply of idleness to industry, the revenge of dulness and ignorance upon parts and learning; to consider, how many will seek, and think they find, in their example, an apology for sloth, and for indifference to all liberal improvement: what a theme, lastly, they supply to those, who, to the discour agement of every mental exertion, preach up the

vanity of human knowledge, and the danger or the mischief of superior attainments.

But if the reputation of learning be concerned in the conduct of those who devote themselves to its pursuit, the sacred interests of morality are not less so. It is for us to take care that we justify not the boasts, or the sneers, of infidelity; that we do not authorize the worst of all scepticism, that which would subvert the distinctions of moral good and evil, by insinuating concerning them, that their only support is prejudice, their only origin in the artifice of the wise, and the credulity of the multitude; and that these things are but too clearly confessed by the lives of men of learning and inquiry. This calumny let us contradict: let us refute. Let us shew, that virtue and Christianity cast their deepest foundations in knowledge; that, however that may ask the aid of principles which, in a great degree, govern human life (and which must necessarily, therefore, be either powerful allies, or irresistible adversaries, of edu. cation, of habit, of example, of public authority, of public institutions, they rest, nevertheless, upon the firm basis of rational argument. Let us testify to the world our sense of this great truth, by the only evidence which the world will believe, the influence of our conclusions upon our own conduct.

A SERMON

PREACHED

AT THE ASSIZES, AT DURHAM, JULY 29, 1795

And published at the request of

THE LORD BISHOP,

THE HONOURABLE THE JUDGES OF ASSIZE,

AND THE GRAND JURY,

TO THE

HONOURABLE AND RIGHT REVEREND

SHUTE,

BY DIVINE PROVIDENCE,

LORD BISHOP OF DURHAM,

THE FOLLOWING DISCOURSE,

AS A SMALL

BUT SINCERE EXPRESSION OF GRATITUDE,

FOR A GREAT,

UNSOLICITED, AND UNEXPECTED FAVOUR;

19 INSCRIBED

BY HIS FAITHFUL

AND MOST OBLIGED SERVANT,

W. PALEY.

SERMON VI.

ON OUR DUTY TO GOD AND MAN.

For none of us liveth to himself.-Rom. xiv. 7. THE use of many of the precepts and maxims of Scripture, is not so much to prescribe actions, as to generate some certain turn and habit of thinking: and they are then only applied as they ought to be, when they furnish us with such a view of, and such a way of considering, the subject to which they relate, as may rectify and meliorate our dispositions; for from dispositions so rectified and meliorated, particular good actions and particular good rules of acting, flow of their own ac. cord. This is true of the great Christian maxims, of loving our neighbours as ourselves; of doing to others as we would that others should do to us; and (as will appear, I hope, in the sequel of this discourse) of that of the text. These maxims being well impressed, the detail of conduct may be left to itself. The subtilties of casuistry, I had almost said the science, may be spared. By presenting to the mind one fixed consideration, such a temper is at length formed within us, that our first impressions and first impulses are sure almost of being on the side of virtue; and that we feel likewise an almost irresistible inclination to be governed by them. When this disposition is perfected, the influence of religion, as a moral insti tution, is sufficiently established.

It is not in this way, but in another, that human laws, especially the laws of free countries, proceed to attain their objects. Forasmuch as their ultimate sanctions are to be dispensed by fallible men, instead of an unerring and omniscient Judge, the safety, as well as the liberty, of the subject, requires, that discretion should be bound down by precise rules both of acting, and of judging of actions. Hence lawgivers have been obliged to multiply directions and prohibitions without number:

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