that persons placed in circumstances which afford no opportunities for this species of observation, must, of necessity, have a very limited fund. In order to make these observations effectually, the mind must be in full possession of the primary faculties; and to enable it to draw just inferences from them, it must be capable of generalization. To persons thus qualified, that station in society which affords the most extensive views, is evidently the most advantageous. The higher and the lower walks of life are, in this point of view, attended with equal inconvenience; while those who are placed on that happy isthmus in society, from which they can occasionally make excursions into either of the neighbouring countries, are alone blest with the opportunity of making just observations on the inhabitants of both. They see the confined views of every little circle; they contemplate the effects of those various associations which characterize each separate class; and appreciating the value of their pursuits and enjoyments, according to the standard of reason, rejoice in the goodness of the Great Creator, who, while he implanted the desire of happiness in the human breast, taught imagination to seek for it in such a variety of objects.

Before your pupils enter upon speculative inquiry, it is above all things essential, that their judgments should be exercised in ascertaining the limits of human knowledge. All speculations concerning what is placed beyond the reach of the human faculties, ought to be avoided; for from them no possible advantage can be derived. They must ever end as they begin, in uncertainty and doubt; but far from being a harmless waste of time, they frequently excite the violence of prejudice and animosity.

I shall conclude with some observations from Doctor Isaac Watts, of the truth of which, I am qualified to judge from observation, though not in all respects from experience. He advises the pupil to accustom himself to clear and distinct ideas, to evident propositions, to strong and convincing arguments. "Converse much," he continues, "with those friends, and those books, and those parts of learning, where you meet with the greatest clearness of thought and force of reasoning. The mathematical sciences, and particularly arithmetic, geometry, and mechanics, abound with these advantages : and if there were nothing valuable in them for the uses of human life, yet the very speculative parts of this sort of learning, are well worth our study; for by perpetual examples, they teach us to conceive with clearness; to connect our ideas in a train of dependence; to reason with strength and demonstration, and to distinguish between truth and falsehood. Something of these sciences should be studied by every man who pretends to learning, and that," as Mr. Locke expresses it, "not so much to make us mathematicians, as to make us reasonable creatures."

"The habit of conceiving clearly, of judging justly, and of reasoning well, is not to be attained merely by the happiness of constitution, the brightness of genius, or the best collection of logical precepts. A coherent thinker, and a strict reasoner, is not to be made at once by a set of rules; any more than a good painter or musician may be formed extempore, by an excellent lecture on music or painting." This, like all our other habits, must be formed by custom and practice.

Adieu.

LETTER XIII.

REFLECTION.

Different applications of the term.-Sense in which it is at present used. -Advantages of reflection.-Foundation of it to be laid in early life. -Inutility of reflection, when not exercised under the influence of religious principle.-Illustrations.--Conclusion.

You know, my dear friend, that by reflection, in the popular sense, nothing more is understood than a serious re-consideration of any subject which has engaged our attention. By metaphysicians, however, the term is applied in a stricter sense, to denote that power which the mind has, of examining its own operations. Few persons of education are destitute of reflection in the former application; but if we strictly adhere to the latter meaning of the term, I am afraid, we shall find that the number of those who are capable of exercising it, is extremely limited.

The exercise of reflection implies the possession of all the preceding faculties; and where any of these are defective, we need not expect that the mind will ever be brought to reflect upon its own operations as to do so effectually, is the highest and most useful exertion of the intellectual powers. If this exercise of intellect be wanting, it is not the knowledge of all the sciences, nor an acquaintance with all the branches of human learning, that will lead to true wisdom. For this great purpose an accurate knowledge of one's own heart is more essential than all the learning in the world. Deceit is the great vice of society; but, I believe, few people practice so much of it upon others as upon 20* VOL. II.

themselves; nor is it possible, that self-deceit can be avoided by any other means than the frequent exercise of reflection.

Though reflection is the last of the powers of the human mind in the order of appearance; yet, like all the other faculties, it will certainly spring by a proper preparation of the soil. It was to pave the way for its production that, in treating of the cultivation of the heart, I so strongly recommended a frequent appeal to the feelings, in the conduct of children towards each other. By this they are early taught to bring things home to their own bosoms,and to see every part of their conduct in the light in which it is viewed by others. It is thus, that the feelings and affections of the heart may be made to assist and strengthen the opening judgment, instead of misleading and perverting it. It is thus, too, that the conceptions concerning the judgment of others upon our own conduct may best be improved. And whenever this preliminary step has been neglected, I believe the cultivation of reflection will become difficult, if not impossible.

Those who are least accustomed to reflect upon the operations of their own minds, will ever be found most forward to judge with severity of others. Who are the evil speakers? Who are the retailers of petty scandal? Are they not those who never cast a thought on the motives by which they themselves are governed? The knowledge of one's own mind will ever bring such a sense of the imperfection of its various faculties, and of the impositions to which they have been liable, from the influence of passion and prejudice, that candour must be the inevitable result. To this salutary exercise of the power of reflection, pride and selfishness oppose such insurmountable obstacles, that wherever they predominate, it can never be

expected to take place. By him who "knew what was in man," and whose doctrines tend to bring all his various powers and faculties to the highest perfection of which they are susceptible, pride and selfishness were therefore condemned in all their branches; and in order to destroy their influence in the human heart, self-examination (which is nothing but a mode of exercising the power of reflection) was enjoined as an essential duty. Here we have another striking instance of the consonance of the institutions of the Gospel with the first principles of the philosophy of the human mind. It is by this self-examination that we are commanded to prepare ourselves for the most solemn ceremony of our religion; by it alone we can come at a knowledge of the governing motives of our conduct, which on that solemn occasion we are to try by no capricious standard. Love to God and unconditional benevolence to man, with all their correspondent desires and affections, are the unerring rules by which we are to judge of the state of our hearts, and the complexion of our actions. On this account I cannot but consider the frequent repetition of the duty above alluded to, as a most efficacious means of cultivating the power of reflection, and of rendering the exercise of it habitual.*

I well know, that by making religion the basis of my theory, I shall expose myself to the derision of some minds, and the contempt of others: as all that I have advanced will, by certain persons, be attributed to the prejudices of education. I can, however, aver, that they are not its unexamined

*How little the forms of confession, which are often put into the hands of young people upon this occasion, are calculated to answer the end proposed, must be obvious to every thinking mind. If, instead of seeking to discover the hidden springs and sources of their own actions, and judging of them as they appear in the sight of God, they are taught to pronounce themselves guilty of all manner of sins in the lump, the heart will be little benefited by this religious duty.