extensive experience, sometimes err by placing too little reliance upon general rules, which they know to be open to many exceptions; while on the contrary, uncultivated minds make a rude and blind use of such rules, without allowing at all for exceptions.

It should ever be kept in mind, that the soundness of an argument is not to be estimated by our personal ability to defend, or to expose it. We may be much embarrassed, or quite overthrown in our endeavours to establish the principles we believe to be true; and may be utterly at a loss to reply to the objections of those who impugn them. But it by no means follows that those principles are erroneous, or those objections valid.-All the` difficulty may arise from our particular ignorance, or want of address, in argumentation. There is no defence against sophistry better than an intelligent modesty. Indeed, a true firmness of mind implies an habitual recollection of the limited extent of our powers and acquirements; — and there is a union of diffidence and of courage which true wisdom approves :-that is to say-diffidence of ourselves, and courage in resisting the attempts of others to strip us, in a moment, of our principles. It rarely happens that important truths are acquired in consequence of disputation.—To read

to think-to converse calmly with the best

informed persons; and, if the matters in question belong to religion-to implore Divine teachingthese are methods of learning far more likely to lead us to truth, than to wrangle with wranglers. Sophistry is the common fruit of disputation; and even when our cause is good we are in danger of falling into disingenuous methods of argument, if hardly pressed by an adversary, or if the temper be roused by a sense of unfairness on his side. Simple truth then not serving our purpose, we turn to any subterfuge that may offer itself at the

moment.

SPACE.

By the diffusion of sensation through the body, and by combining the sensations of touch and of sight, we acquire the notion of Extension: if from this notion, which is conjoined with that of solidity, or resistance, we detach, or abstract, the ideas of visible and tangible substance, the notion that remains is signified by the word Space.

SUBJECT,

In a proposition, is that, concerning which the predicate is affirmed, or denied. Or when speaking

of things, it is that to which some quality that has been mentioned is supposed to belong.

SUBSTANCE:

A mere word of convenience, representing the involuntary notion that is formed of a something hidden, which supports, or sustains all the qualities by which any thing is made known to us. Or it may represent, abstractedly, the most inseparable and permanent of those qualities. Matter is called a solid, extended, and coloured substance: Mind a thinking, or rational substance.

SUCCESSION OF IDEAS,

Is that incessant flow, or continuous movement of images, feelings, notions, which belongs to the mind, both waking and sleeping, and which is again and again diverted, interrupted, and controlled, by impressions on the senses-by internal sensations; or by the exertion of the active power of the mind. There are certain principles which seem to influence this flow of ideas, and these are called the laws of ASSOCIATION, or—

SUGGESTION;

That is to say, whatever it is that connects one involuntary thought with another; or causes this image to follow that. Any one who retraces the musings which have occupied him in an idle hour, will find that the most incongruous or dissimilar ideas have succeeded each other: and yet, if he can distinctly recollect the train of images, or feelings, he will discover, in each instance, some trivial or incidental circumstance which has served to link them together.-Some circumstance of resemblance, or of dissimilarity;—of proximity in space, or time :-some jingle or rhythm of words ; --or some unison of the emotions which attended both ideas.

This principle of suggestion prevails to a great extent, even when the mind is in an active state: or there is, if we might so speak, an alternate regency of the mind, by its involuntary suggestions and its active power; and in the issue of our meditations, there is commonly a mingling of both. Infirm minds are more controlled by suggestion, and less by voluntary power. Strong and cultured minds are less influenced by suggestion, and more by their rational force. The diversities of intellectual character take their rise very much

from the differences that exist in this principle of suggestion. One man's thoughts are chiefly suggested by words, phrases, and modes of expression, that have fixed themselves in the memory: such a one may speak fluently, and pertinently, but will seldom or never be profound, or original. Another man's thoughts are suggested chiefly by his habitual emotions, or by what might be called-the colour of his imagination.-Sentiments of benevolence, or anger, or contempt; or the love of freedom, or the emotions of piety ;—or impressions of sublimity, or ideas of beauty, rule the current of his thoughts, and enable him, with vivacity and force, to bring forward such as are most proper for exciting similar emotions in other men. But then he will be dependent, for his power of speaking effectively, upon the degree of excitement his mind may happen to be under. In another mind perhaps, external resemblances, or casual analogies, are the ruling principles of suggestion; and such will be ingenious, striking, witty, and seemingly original, in their discourse. But if it be the real analogies, and abstract qualities of things, that form the principles of suggestion, they will constitute the philosophical character. When, from a man's ordinary or careless conversation, the particular law of suggestion in his mind is discovered, we may, as if by the use of a key, understand