man

is he from Sparta, Argolis, or Attica, or is he only an Hydriote rover?-be kind enough to inform us how we are to manage without them. We may go on, paragraph after paragraph, hunting down our subject, sometimes eatching a glimpse of it, and at others losing sight of it altogether, talking or writing "about it and about it," without gaining an inch of real ground in our inquiry. There is no kind of difficulty, and just as little profit, in this very fashionable style of running after, or over a question, without any attention to the fences which bar excursion, or to the milestones which tell how much ground we have actually gained on the high road of disquisition. Now, Sir, I take leave to suggest, that definitions and syllogisms are somewhat analogous to the very useful termini and way-marks that I have just noticed. The necessity for recurring to definition has a marvellous efficacy in keeping an excursive disputant or dissertator from getting out of the highway; and should he gallop at rather too quick a rate on the beaten road, a syllogism will have a happy effect in checking his over haste. In a word, and without figure, a reasoner will find the use of definitions in marshalling his arguments, of syllogism in ascertaining their force.

I have only to say further, that I have no difference on any other subject with your correspondent. I fully accord with his general observations, and only quarrel with his disrespectful mention of respectable things.

་་་་་་་་་་

CURTIUS.

every public speaker, Whatever may be the branch of study, directly bearing on his particular profession, no person is fully competent publicly to instruct or persuade others who has not a con siderable acquaintance with philosophy, history, and the other departments of literature. I avail myself of this opinion, to suggest that the philosophy of mind must be of advantage to ministers of the Gospel. Even if it had not any immediate relation to their studies or public addresses, it must, in common with all other intellectual endowments, elevate them in the estimation of the public, increase their influence over their hearers, give them a compass and copiousness of language, impart a confidence enabling them to stand forward in defence of the faith, and raise them to an equality both with the professed and the unwilling opponents of Christian truth. That an acquaintance with mind has a close connection with the arts and sciences in general, is evinced by their progress since Lord Bacon showed the province of inquiry and method of philosophical research. Before the time of this philosopher, immense labour and acuteness of intellect were employed in speculations, which necessarily remained unsuccessful, and which, if cessful, would have been useless. He, however, proved, that the method of induction is the only successful method of philosophical research, because the only one suited to the powers of the human mind. As, therefore, metaphysical knowledge has thus assisted all arts, sciences, and letters, why should we exclude from its influence the discussions of the pulpit?

One of the chief effects of mental philosophy on other departments of knowledge, is the direction which it gives to our researches, pointing out the proper

subjects of inquiry, and preserving from useless speculations on subjects beyond the reach of our aculties. Revelation, however, which is the source whence the pulpit orator must derive his information, is purely an object of faith, sets before us all that we are required to know, marks by its discoveries the bounds of investigation, and admits of no speculations or hypotheses. 'It may, therefore, be said, that mental philosophy cannot affect the discussions of the pulpit as it does the arts and sciences in general. To such an objection we should reply, that many topics connected with revealed truths admit of considerable discussion, and difference of opinion. Every one acquainted with polemical divines must be aware that many errors in theology have originated in misconceptions on metaphysical points, are vindicated by metaphysical subtleties, and are to be detected and refuted only by metaphysical arguments. This is evident in the controversies between Protestants and Papists, Trinitarians and (self-called) Unitarians, and especially Calvinists and Arminians; and these controversies show also that the detection and exposure of sophistical representations and arguments generally depend on metaphysical distinctions-a delicate discrimination of idea and feeling. My position is supported by the circumstance that those have been the most approved theological writers, whose works manifest an acquaintance with the science of mind. Among these may be mentioned Owen, Howe, Baxter, Bates, Edwards, and Watts.

We do not deny that many good public speakers have never studied the philosophy of mind. An obs servation of the different meanby which the passions of men are affected, together with the possession of general knowledge, have doubtless qualified many for very

respectable stations as ministers of religion. But we think it must be evident to all, that he who is best acquainted with the phe nomena of mind, their connexion, and the diversified causes by which they are produced, will, if he be not deficient in other respects, have most command of those whom he addresses. As conviction and persuasion, which comprise all that any speaker can effect, are to be imparted only by an appeal to the judgment and the passions; he who, by an acquaintance with the laws of mind, can most influence these springs of action, will be the best public speaker. These remarks apply to the teacher of religion as well as any other public speaker; for while the grand objects of preaching cannot be obtained without the superadded exertion of divine power, they should be sought by those means which appear most calculated to secure them.

No inquiry can be more worthy of the believer in Revelation, than "Whether the present state of philosophy is such as to promise that shortly its discoveries will, in a considerable degree, strengthen the evidences of Christianity?" As the Divine Being always acts in perfect consistency with himself, and as the truths of the Bible and the laws of nature are alike productsofinfinite wisdom, they cannot be irreconcileable with each other. The same perfect Being who prescribed laws to the physical universe, who appointed to the heavenly bodies their courses, who gave to matter its power of gravitation, cohesion, and repulsion, as well as to mind its power of thought, is the moral Governor of the universe, planned and effected the redemption of man, and his restoration to holiness and life. Surely, then, the state and operations of the human mind cannot be uninteresting to him whose principal study is to improve it, and to understand

the volume which reveals the change it sustained from perfect purity to moral pollution, and the means which have been used for its spiritual renovation and eternal bliss. Ancient history, geology, and the writings of travellers to the East, constantly assist the theological student, by illustrating the gospel history and increasing the evidences of its authenticity. Why may we not expect a similar advantage from those descriptions of the mental phenomena which are found in the works of metaphysicians?-Since, though their theories are often widely at variance with the inspired record, the observations and phenomena on which those theories are built may be received as facts, while the conclusions founded on them may be rejected as false and dangerous. But we must not forget that there is a branch of metaphysics bordering on ethics, and embracing the study of moral principles-as love, sympathy, generosity, gratitude, and compassion.

This study is also conducive to mental discipline-so requisite for all public speakers. Among the things chiefly necessary to the cultivation of the mind, is the habit of application and abstraction, which is so much promoted by intellectual philosophy. And without wishing to detract from the merit of other studies, I may take leave to say, that I think this science, more than any other, calculated to discipline the mind. "The great object in the instruction of young persons, so far at least as intellectual cultivation is regarded, is to form their minds to habits of thought, at once bold and cautious, patient and discursive; to teach them that the memory is to be the handmaid of understanding, not the mistress; to instil an ardent curiosity and thirst of knowledge, yet to accustom at the same time to estimate their progress, rather by the value and accuracy than by the apparent extent of their acquirements." And

can any study be so calculated to effect these desirable purposes as that in which we are required to mark the transient and frequently indistinct emotions and thoughts of the mind, in which the senses are entirely disengaged, and neither passion nor authority can be allowed to bias the judgment? Theological inquiries are invariably abstract, and therefore require the habits of thought and feeling, which are induced by metaphysics rather than those which are cultivated by the physical sciences. The study of mind promotes a correctness of language and precision of terms, by removing that vagueness of thought which is the cause of loose expression, and producing that definitiveness of conception which originates accuracy and conciseness of diction. I conclude, therefore, that attention to mental philosophy is requisite for the minister of the Gospel, on account of its disciplining the mind; and that if this science were more regarded, it would preserve the student from the habit of declamation, and induce him to cultivate a more sober and instructive style. Some appear to think that pulpit eloquence consists in rant and bluster, others in common-place imagery and poetical diction, and others in terms and attitudes of familiarity, sorrow, and love. I do not wish sermons on metaphysical topics; but I would have applied to sermons the solidity of thought, the propriety of expression, and the compass of knowledge which metaphysical studies naturally pro

mote.

From these considerations it appears that mental philosophy bears an important relation to pulpit oratory; and though it cannot instruct us in any truths essential to salvation, the assistance it frequently imparts in illustration of the divine word, the facility it affords of attaining other useful knowledge, and its superiority over error and sophistry, render it of

great advantage to ministers of the Gospel, and to theological students. R.

"GRACE BEFORE AND AFTER

MEAT.".

SUCH is the well known title of certain short prayers that are appended to "the Child's first Primer," and which the venerable dame who instructed me in the elements of my mother tongue, taught me to repeat in an audible tone of voice and with a becoming gravity of manner. During my childhood these forms were required to be said, with clasped hands, at each returning meal, with undeviating punctuality, and while I write I feel grateful for that parental care which sought to impress upon my childish heart an early and vivid sense of my daily dependence on HIM who satisfieth "the appetite of the young lions, who provideth the raven his food, and suffereth no lack to them that fear him."

The practice of devoutly acknowledging the bounteous providence of Heaven in the supply of daily food, appears to be of patriarchal origin, as it has been extensively observed by Gentile nations in every age, and it must have powerfully commended itself to their understandings and consciences, as it survived many other fragments of the primitive worship, which are now lost and forgotten. Though our information respecting the domestic habits of the ancient nations is now confessedly limited and imperfect, yet amidst the remains of former generations which have come down to us, there are frequent traces of the observance of this duty among them, but particularly among the Egyptians, Greeks, and Romans, and if I cite some authorities to illustrate this assertion, I trust the charge of pedantry will not be brought against me, when I only wish that these pagans may reprove the atheistical neglect of many professed Christians, and warn them of

a coming day, when they "shall rise up in the judgment with this generation and condemn it."

Athenæus, a Greek writer who lived in the second century, has recorded, in a learned and curious work, entitled Deipnosophisticarum, that it was the practice of the inhabitants of the Egyptian city, Naucratis, after they had placed themselves in the usual posture of eating at the table, to rise again and kneel, when a priest or preceptor began to chant "a grace," according to a form among them, after which they united in the meal in a grave and serious manner. He also states that Amphictyon, a king of Athens, ordained that when wine was to be used, either in public sacrifices or for domestic enjoyment, it should be consecrated by reverently invoking the name of Jupiter, THE SUSTAINER. Clement of Alexandria, also mentions that the Greeks used, before they took wine, to sing a piece, which they called Ekolov, much like an Hebrew Psalm of praise. prove the existence of this custom among the Romans, Livy might be cited, but, perhaps, the most complete testimony for it occurs in Quintilian-Adisti mensam ad quam cum venire cœpimus, Deos invocamus. "We approached the table, and then invoked the gods." Among the modern nations, the Chinese appear, according to the accounts of the Jesuit Missionaries, to have something like an invocation of the Divine Being before their great feast, accompanied by a libation to his honour, Dr. Richardson, in his interesting Travels, has, in an amusing account of the dinner of an Arab Chief, shown that this duty is not forgotten even by them; eating did not commence till his host had exclaimed Bismilla,”—in the name of the Lord, and it was closed with Al ham de lelahi,-glory to God, we are satisfied! How many are there who would look

To

down with contempt on this disciple of the false prophet, who never displayed half so much pious gratitude in their lives! To those, however, who profess to venerate the Sacred Scriptures, their precept and examples should be decisively influential, without the superadded dictates of natural religion. Moses intended to enjoin this duty, when he said to the Israelites, "when thou hast eaten and art full, then thou shalt bless the Lord thy God for the good land which he hath given thee." Deut. viii. 10. That it was observed by the Jews, in subsequent ages, might be proved by quotation from Aristeas, Josephus, and other Jewish writers. But we have to seek for authoritative examples, and let us, therefore, turn to him who bath left it, "that we should follow his steps." When the table of his family was spread with humble fare, did not the Saviour "give thanks?" John vi. 11; and at the last meal he ever graced on earth, as he sat at meat with them, he took bread and blessed it, and brake, and gave it to them." Luke xxiv. 30. With such an example, why is this duty omitted? Should a false delicacy towards others be permitted to supersede a positive duty? Was Paul influenced by this sinful courtesy, when, a captive in the midst of heathens," he took bread and gave thanks to God in presence of them all, and when he had broken he began to eat?" Acts xxvii. $5. Is it not commanded, "that whether we eat or drink or whatever we do, to do all to the glory of God?" and can it be said, that they glorify him "who feast themselves without fear;" and like the swine in the forest feed upon the acorns which are thickly scattered around, without once raising their eyes towards the source from whence all their enjoyment flows?

But I have, perhaps, occupied

more of your attention in proving this to be a duty, alike sanctioned by natural and revealed religion, than is needful, as I presume most of your readers are stated observers of it; allow me, however, before I close, to ask them, how it is observed?" I have been at the tables of professors of religion where I have been shocked at the short, cold, formal matter of the host who has dispatched it, with a haste which has but too well indicated his anxiety to gratify his animal appetite with the bounties of providence, rather than make them means of exciting his devout gratitude to the Father of mercies; to such the pointed question of the prophet might be well addressed, "when ye did eat, and when ye did drink, did not ye eat for yourselves, and drink for yourselves?" I have been present at tables, where all the guests, being rendered cheerful by their meal, have been laughing at the well told tale of some jocose companion, and while the convulsive tittering of the young ladies yet agitated them, the host has called upon some worthy minister, whose risible faculty was no less excited than his neighbours-“ tỏ discharge the table!" Such abrupt and unhallowed transitions at once destroy all proper feeling. The company must have the flexible features of a Garrick, if they can command instant gravity of manner, much more of mind. Surely something like a pause, silent and thoughtful, would be more becoming, and I know not whether the manner of the Friends, who maintain a devout stillness for a few seconds at their meals, would not be a more suitable mode of expressing our acknowledgments to the Creator, than that formal utterance of words with which it is scarcely possible the minds of the guests, under such circumstances, can harmonize.

Will you permit me to mention