the major and the minor. It is, 1st. That the doctrine of a future state is necessary to the well-being of civil society, and therefore was taught by the wisest legislators of antiquity. 2d. That this doctrine makes no part of the Mosaic dispensation. 3dly. That therefore the law of Moses is of divine original.

The learned author has, in my opinion, failed in the proof of all his propositions; but it is enough to remark at present, that he branches. this syllogism out into five volumes, adducing an infinite number of authorities and facts under each of the separate heads.

The analytical method is the only mode in which truth is to be investigated; for this reason it is the method adopted in algebraic investigations, and in those of experimental philosophy, where the author, from comparing the number of particular observations, and tracing the analogy between them, arrives at a general conclusion.*

* In this manner truths of the greatest importance are gradually laid open to persons whose curiosity is deeply interested in the process. Nor is the full design of the philosopher perceived by his antagonist, until the conclusion, which he aims to establish, strikes at last with irre

Where a science is to be taught, on the contrary, the synthetic seems the most commodious method, and it is therefore that which is adopted by geometricians. With these, therefore, a theorem or proposition is laid down, and is then proved or demonstrated. Sermons, except those which follow the order of the text, and a majority of what are called moral essays, are in the synthetical form; though it is not often that we find either of these modes separately pursued.

In works where it is the object of the writers to take their readers by surprise, and to establish a false conclusion, they find the analytical method to answer their purpose the best; for the chain of reasoning ascending from particulars to generals is often complicated, and the connexion of it with the conclusion is not easily discovered. Dr. Priestley observes, that the most valuable part of Mr. Hume's "Inquiry concerning the Principles of Morals," is nearly the same as that part of Mr. Hutchinson's moral philosophy, which corresponds to it, and

sistible evidence upon the mind.-OGILVIE ON COMPO

SITION.

may most properly be termed analytical. In order to determine the foundation of virtue, he considers particularly every thing that is acknowledged to gain the esteem of mankind, examining upon what common property their encomiums turn, and in what manner their approbation is bestowed; and having found that nothing is the object of esteem but what is useful to society, and that the several virtues are classed in the first and second rank of importance, according as they are more or less essential to the well-being of society, he concludes that public utility is the foundation of all moral virtue.

In Dr. Hartley's observations on man, on the contrary, the argument is strictly synthetical, and even geometrical. The author begins with definitions and axioms, such as are employed by geometricians; he lays down formal propositions, and advances such proof as the nature of the case will admit. He deduces formal corollaries from almost every proposition; in the scholia he explains the nature of his proofs, and shews in what manner evidence is reflected from one part to another.

I do not know any study more improving to

young persons than to mark and consider the manner in which a great author conducts a disquisition; for there is frequently not less force and power in the arrangement than in the matter and arguments themselves.

The Republic of Plato is a very celebrated work; and a short abstract, or rather outline, of it, may possibly entertain you. The work is in dialogue; but as there is only one principal speaker, Socrates, it may be regarded as a disquisition. The professed intention of the author is to describe and define the nature of justice; this he does by a fanciful analogy, in the tracing of which he pursues the analytical method. He founds an imaginary city, and shews the advantage of each person practising some art which may be useful to the community, and practising that alone. He then divides his city into three classes: 1st. Those who pursue the arts of husbandry, mechanics, &c. The military, or a few chosen for the defence of the rest. 3d. The magistrates and counsellors, who are to administer the laws and regulate the police. This therefore is the order of the city; but if one class (says he) should infringe on the proper business of the other, if

2d.

the artizans or soldiers, being unskilled in the arts of governing, should pretend to rule, confusion and the dissolution of the state is the necessary consequence; and this constitutes the political nature of injustice.

In like manner man is endued with certain faculties, appetites and passions, the end of which is the general good of the whole; and these may be divided into three classes-the appetitive, the irascible, and the reasonable; answering to the three classes constituted in the city. The rational is the governing and consultive power, and the irascible is the defensive, and is properly the guard and confederate to it. If, then, at any time the appetitive should assume the superiority, or the irascible part would subject every thing to his sway, the harmony is broken, and the man, of consequence, will act unjustly, &c. Αρελη μεν αρα ὡς εοικέν, ὑγιεία τε τις αν είη και κάλλος και ευεζια ψυχης, κακια δε νοσος τε και αίσχος

και ασθένεια. "For virtue (says he) is the health and beauty, and sound constitution of the soul; vice, on the contrary, is disease, and barrenness, and debility."-REP. book iv.

Though I read much of Plato in my youth, I do not recommend to you to spend much