I will not say that there is a discoverable congruity between every particular sensation and reflection, though there must be a distant if not near similitude or connexion; but state it as a general principle, in which there are, as in all cases, some exceptions to be made. It seems quite evident, however, that as the sensations are, whether more or less regular or irregular, confused or unconfused, the other operations of the mind subsequent, on the same, must in a great degree correspond; and the study of composition, where harmony of language, and beauty of sentiment are visible in every line, will affect the mind in many respects the same as "external corporeal objects, that so constantly importune our senses, and captivate our appetites, and which fail not to fill our heads with lively and lasting ideas of that kind."

The same in substance, though in different terms, is expressed by Dr. Johnson. He says:" Our thoughts for the most part, have a connexion; so that the thought which is just now in the mind, depends partly upon that which went before, and partly serves to introduce that which follows. Hence we remember best those things, of which the parts are methodically disposed and mutually connected. A regular discourse makes a more lasting impression upon the hearer than a parcel of detached sentences, and gives to his rational powers a more salutary exercise; and this may shew us the propriety of conducting our studies, and all our affairs, according to a regular - plan or method. When this is not done, our thoughts and our business, especially if in any degree complex, soon run into confusion."

He that will attentively consider the operations of the mind when turned to the beauty and order of nature, or, when under the influence of well harmonized music, or the sublime and beautiful of sentiment-and then on the contrary, observe it when under the influence of chaos

and deformity, jargon and discord, low and ill conveyed sentiments, and follow the operations of it after the causes are no longer present but in the mind, and have ceased their immediate power upon it-can more readily conceive, than I can delineate, the perfect coincidence between this system of instruction, and the first natural principles of the mind in acquiring and framing together the materials of knowledge. And that, if the youth have no other way to acquire a proper mode of regulating and of communicating their thoughts, than by their colloquial interCourse-1 -their progress must be slow. The catching of an idea here and there, of varied natures and without connexion, or if with-as often unduly made as otherwise,though in one sense materials of knowledge-yet are so confusedly heaped together and of such diversity-answering in a small degree to every thing-consequently to nothing that they stand the owner in but very little use,— for when the understanding has occasion to call them to view-they present themselves in that confused and irregular order in which they were conceived-the digestive faculties of the mind having failed in their office, for want of proper exercise.

Not, that I would convey the idea that one is not so liable as another to receive a diversity of impressions, but that one having seen and become acquainted with the various modes and kinds of thought, can digest and properly arrange the ideas that thus present themselvės.

But to return to our analogy—we infer, that by making choice of the best composition, and setting it before the youth for their study, we thereby not only sow the mind with ideas, but suggest to it the proper method for their arrangement, both in the mind and in the conveyance of them to others: for, it is a self evident proposition, that, in whatsoever order we sow our seed, so will it germinate and put forth.-But it would be an absurd doc

trine to sow our soil promiscuously, and then think of that beauteous order and method which alone is produced by judgment and inventive fancy. Though, this is, in some degree the fact in relation to the present mode of instruction, for we ask what set of rules either in Grammar or Rhetoric, can cause that sensation or reflection in the mind, conducive to the acquirement of the materials of knowledge? But one may ask-Have not these rules their use? Most certainly they have, but we ask in turnwhy would you furnish the young mind with a set of laws to govern that which it has not? Is it not requisite in the first place for a person to learn what thinking and speak, ing is, before he thinks of rules and regulations to govern his thoughts and speech? for as well might one who had never heard the melody of musical instruments, or felt the power of a sweet voice, think of becoming an admirer and master of music by conning its laws and rules, as to think of forming elegant composition by only acquiring the rules whereby it is governed and examined.

CHAPTER V.

THE faculty of the mind that arbitrarily repeats, compares and unites ideas with so great a variety, may be improved like all the others, viz. by exercise. Nothing seems more calculated to exercise such faculty in the mind, than the reading and digesting of the thoughts of distinguished men. We thereby not only have the result of our own mental capacities-but that of a life devoted to literature; we not only see the proper usage of language, and acquire those ideas that fit us as members of society-but gain imperceptibly, as it were, the art of framing and conveying our own with similar ease and elegance; and we not only improve our judg

ment, in seeing the judgment of another exercised, but acquire the proper mode of using it. In short, it is in this way that the Arts and Sciences progress—what one age leaves, another carries on.

CHAPTER IX.

THE less observation or experience a man has, the more liable he is to err, and form limited notions of things; and he who attentively observes the operations of an ignorant man's mind, will find, that his most pernicious errors spring from a wrong association of ideas.

This is more or less the case with every man, and to prescribe a remedy to entirely remove the evil would be as practicable as to make perfect, imperfection. But would not the youth have more expanded and liberal views of nature, and of man-and be less liable to contract errors by wrong association-if they were made to study the wisdom of manhood and experience, or the knowledge of a matured intellect, rather than to labour in their own contracted spheres, without the aid of those who have lived before them? To reject the use of what others have done with superior art, seems much like a traveller labouring in the mire below, refusing the plain and even walk of a free bridge above. And it is not easy to determine why a youth might not, with as much propriety, think of becoming a distinguished artist without model or guide, as to think of becoming an elegant writer by learning rules, and then straining his mental faculties for ideas, the things whereof they are signs he never knew.

Professor Stewart, who is so justly celebrated for his profound researches and correct reasoning in philosophy,

when speaking of the influence of the associating principle on language, says:

"To this influence of association on language, it is necessary for every writer to attend carefully, who wishes to express himself with elegance. For the attainment of correctness and purity in the use of words, the rules of grammarians and of critics may be of a sufficient guide; but it is not in the works of this class of authors, that the higher beauties of style are to be studied. As the air and manner of a gentleman can be acquired only by living habitually in the best society, so grace in composition must be attained by an habitual acquaintance with classical writers. It is indeed necessary for our information, that we should peruse, occasionally, many books which have no merit in point of expression; but I believe it to be useful to all literary men, to counteract this miscellaneous reading, by maintaining a constant and familiar acquaintance with a few of the most faultless models which the language affords. For want of some standard of this sort, we frequently see an author's taste in writing alter much for the worse in the course of his life; and his later productions fall below his early essays. D'Alembert tells us, that Voltaire always had lying on his table, the Petit Carême of Massillon, and the tragedies of Racine; the former to fix his taste in prose composition, and the latter in poetry."

If men inured to literature find models in composition of great utility, shall we fail to extend them to our youth? Shall those who guide, have guides, while those who should be led, have none? The path of the Graces is ever open both to youth and men, but the youth being more docile and easier led, are the Graces' favourite pupils. Ease in any thing is more readily learned by the young, than by those advanced in age, for they who have arrived at manhood, have habits to encounter, which require as