affairs, and to neglect the preparation of their souls for this great change, merely from dislike and fear of bringing the image of death more forcibly to their thoughts; but if it be certain that no one dies the sooner for meditating on the grave, it is equally so that life, as far as its preservation depends on human means, has a better chance of being prolonged when the mind is relieved of the burden of worldly anxiety, and the conscience made easy by serious and steady preparation for that hour, which is dreadful indeed, if it come upon us unawares. There are many maxims of worldly prudence, many principles of reason and morality, which, for the purposes of this life we do well to lay to heart; but our first and most earnest pursuit ought to be the study of those divine commandments, and of that great system of redemption, which will teach us so to live that we may not fear to die.

SUPPLEMENTARY LETTER.

ON LOGIC.

IN a former part of this volume, I have recommended the study of Logic, and Rhetoric, as being essential to the formation of a good writer; observing, at the same time, that you are at present too young to pursue it with advantage. Yet it is highly desirable that you should early acquire a distinct notion of the use of these sciences, and of the meaning of the terms used to explain the principal branches of Logic. For this purpose, it is not necessary to descend to the numerous terms of the art, employed in its subdivisions, nor yet to begin with that minute inquiry into the nature of our perceptions and ideas, which, though it form a part of most treatises on Logic, belongs more properly to the science of Ontology or Metaphysics *.

* The science which treats of immaterial beings, and forms abstracted from matter

As we have only words, wherewith to convey impressions, and to propagate truth or error, it is necessary to form as complete a notion as possible of the true meaning of terms; and since our ides are linked with words, from the moment that we are capable of employing them, the sooner we learn to associate them justly, and adapt the word correctly to the idea, the less difficult we shall afterwards find it to avoid error in our conclusions : and it is as easy, by a little care in the first instance, to attach to every word its true and complete meaning, as a false and imperfect one: though, if the word and the idea be once improperly connected in the memory, it becomes difficult afterwards to separate them. It is on this account, that I now recommend to your attention a few observations concerning the meaning and use of the science we call Logic, and an explanation of some of its most common terms.

LOGIC is commonly defined " the art of reasoning." But it may convey a more exact idea of Logic, if we describe it as "the art of using our reason, so as to arrive, in the shortest and clearest manner, at the truth." For sophistry is also the art of reasoning, but in such a manner as to lead to false conclusions; whereas, when we say that a

conclusion is logical, we mean that it is just and

true.

RHETORIC is "the art of speaking so as to persuade." Correctness in the grammatical construc-' tion of phrases; harmony, elegance, and variety in the selection of words; with the strictest attention to the true and proper meaning of each; also the choice of such arguments as are most powerful, and of such images as are most striking, and most true; all these must be combined, to form a good rhetorician. But, after all, Logic should be considered as the basis of this science, since without a logical argument, rhetoric would fail to persuade. Logic may be compared to drawing, and rhetoric to colouring: the finest colouring will fail to represent the object intended, if the drawing be incorrect: whereas an exact outline alone will suffice to give a striking resemblance; although, doubtless, its effect will be heightened and improved by good colouring. Thus Logic must form the substance, Rhetoric the ornament of every good discourse.

The first operation of the mind, and which must exist before any other can be called into action, is Perception.

PERCEPTION is simply that faculty, or rather

that effect of our united faculties, by which we receive impressions, or perceive the existence either of such things as are the objects of sight, hearing, smell, taste, feeling; or of those of which we are conscious without the aid of external objects, such as thought, grief, fear, hatred; each of these we perceive, or are conscious of; and, having perceived it, an inward perception of it remains in the mind, which is called AN IDEA.

IDEAS may be true or false, complete or imperfect for instance, he who has seen an elephant, or a correct picture of one, will have a true idea of an elephant; he who has only heard the animal described, also forms an idea of it; but probably an imperfect idea, which may be corrected or amended by the help of his sight, whenever he shall meet with an elephant.

Hence you will observe, that although our ideas are the natural and involuntary consequence of our perceptions, yet pains and attention will assist the perception, and render the idea more complete ; and nothing is more fatal to precision, and consequently to truth, than a habit of forming careless and imperfect ideas.

Do not confound ideas with expectations, opinions, &c. which is frequently done in common