beginning with these principles, we may adopt the contrary method, and from them deduce, by a direct train of reafoning, all the propofitions we defire to establish. From this diverfity in the manner of arranging our thoughts originates the twofold divifion of method. When truths are fo propofed, and put together as they were, or might have been discovered, this is called the Analytic Method, or the method of refolution; inafmuch as it traces things backward to their fource, and refolves knowledge into its conftituent parts, or in other words, into its firft and original principles. When, on the other hand, they are deduced from these principles, and connected according to their mutual dependance, fo that the truths firft in order tend always to the demonftration of those that follow; this conftitutes what is called the Synthetic Method, or method of compofition. For we proceed by collecting the fcattered parts of knowledge, and combining them into one fyftem in fuch a manner, that the understanding is enabled diftinctly to follow truth through all her different ftages and gradations.

Thefe two kinds of method admit of very eafy illuftration. In grammar, for inftance, we first acquire the knowledge of letters, we combine them to make fyllables, of fyllables are compofed words, and of words fentences and difcourfes.-This is fynthetic method. But if we are better acquainted with the whole of a fubject, than with any of its particular parts, we feparate the whole into thofe

parts,

parts, and thus gain a distinct knowledge of them. We know fuperficially, and by common obfervation, what plants are: but it is by the information which botany gives that we become converfant with their component parts, and distinguish the calix, the piftils, the stamina, the corolla, fpecies, genera, &c. We may likewife have a general notion of an animal: but it is by the ftudy of anatomy we gain a particular knowledge of its bones, veins, cartilages, muscles, and other parts.-This is analytic method.

The analytic method has obtained the name of the method of invention, because it obferves the order, in which our thoughts fucceed each other in the discovery of truth. The fynthetic is often denominated the method of inftruction, inafmuch as in communicating our thoughts to others, we generally choose to deduce them from their first principles.

The four divifions of Logic correfpond with what we find paffes naturally in our minds, and tend not only to facilitate the difcovery, but to increase the love of TRUTH. By truth is here meant the agreement of our ideas with the real state of things, and as Wollafton well obferves, "it is the offspring of unbroken meditations, and of thoughts often revised and corrected." This love is the moft exalted principle of the human mind, and

• Watts's Logic, p. 340.

F 4

prompts

prompts us to its fublimeft employments. It is pure, fincere, and intrinfically excellent; it frees us from the mifts of prejudice, the fluctuations of doubt, and the perplexity of error. It is uninfluenced by the fear of man, the defire of praise, or the luftre of riches or power; and, as its greatest honour and moft fublime purpose, it exalts our fouls to a refemblance of the Author of nature himfelf, who is the fountain of light, happiness, and perfection. Where nothing influences, nothing agitates, nothing dazzles us in comparison with this love of truth, we become gradually more and more attentive, circunfpect, and eager for folid proof and clear evidence; and we leave no methods untried, that may conduct us to right and just conclufions. If fuch be the ardour of the mind in purfuit of this ineftimable treasure, how valuable muft Logic be, which is the inftrument of its operations, and the clue to its difcoveries! "However destined to be the guide of men, this truth is not bestowed with an unconditional profufion, but is hidden in darknefs, and involved in difficulties ; intended, like all the other gifts of heaven, to be fought and cultivated by all the different powers and exertions of human reafon.

After having acquired a proper knowledge of the distinctions marked out by Logic in our ideas, and after having made ourselves acquainted with the. rules prefcribed for the exercife and the general

P Chart and Scale of Truth, vol. i. p. 14.

improve

improvement of our understanding, we ought to direct our attention to thofe authors, who have given the best examples of clofe and accurate reafoning. These examples fhould be interesting with refpect to the nature of their fubjects, that the scholar may be led to make a pleafing and easy application of the preceding principles. He will find them fully illuftrated in the works of Bacon, Grotius, Locke, Clarke, and Paley. Thefe profound and illuftrious teachers will amply recompence his researches, and enlarge his knowledge, by giving him a clear and comprehenfive infight into the most interesting topics. They will point out not only the proper employment of his reafon, but its limits and boundaries. They will inftruct him in its ufe and application to the fublime doctrines of Revelation-" they will convince him, that reafon is not injured or disturbed, but affifted and improved by new difcoveries of truth, coming from the eternal Fountain of all knowledge."

It is the office of the logician to curb the fallies of the imagination, and keep it under the control and direction of reafon. He muft take care not to be too fcrupulous in balancing probabilities, in indulging the refinements of subtlety, in being scèptical on the one hand, or dogmatical on the other; as these are great obftacles to the advancement of ufeful knowledge, and the fuccefsful and expedi

Locke, book iv. chap. 18.

tious management of bufinefs. In order to think with correctnefs, and act with energy, it is neceffary to be furnished with good leading principles, and to proceed to every conclufion with cautious steps. The early difcipline of reafon, and the formation of regular habits of reflexion, will greatly conduce to thefe purposes: and the chief end of Logic is to invigorate this attention, and to confirm these habits.

Having thus endeavoured to point out THE APPLICATION OF RIGHT REASON to the discovery of truth, we may finally proceed to examine its moral effects; and to ask, in what particular mode of conduct we may fee it most exercised, and beft illuftrated?

The answer to this queftion will lead us to confider its influence upon the different periods of human life. He who in his youth improves his intellectual powers in the purfuit of useful knowledge, and refines and ftrengthens his mind by the love of virtue and religion, for the fervice of his friends, his country, and mankind;-who is animated by true glory, exalted by pure friendship for focial, and foftened by virtuous love for domeftic life; who to all these adds a fober and a masculine piety, equally remote from fuperftition and enthufiafm; that man enjoys the moft agreeable youth, and accumulates the richest fund for the happy enjoyment of his maturer years.

He