of three distinct judgments. In the major, the Middleterm and the Predicate are compared; in the minor, the Subject and Middleterm; and in the conclusion, the Subject and Predicate. It must, however, never be forgotten that Logic is only a "Dogmatical Science,” which is content to assume things and take them as true. It may throw great light on this important subject to examine well into the nature and essence of a "Conclusion of Reason." If we refer to the above diagram, it will be evident on inspection that, when this intricate logical operation is reduced to its primitive elements, it turns out to be a simple equation, consisting of duplicates of INTUITION, CONCEPTION, IDEA. Now, as the proof of all equations consists in the perfect equality of the sides, this mighty logical conundrum is thus shown to be the simplest mental act in the pure mathematics.

The preceding example is, in fact, the only genuine, true, and legitimate "CONCLUSION OF REASON," notwithstanding the immense erudition which has been lavished on this simple form of Syllogism, by torturing, twisting, and tormenting, these three simple elements into millions of inexplicable and useless contortions and logical figures. Bacon justly vents his spleen against

the scholastic absurdity of introducing "so many barbarous terms and phrases into Logic, which run it so much into dry and futile subtilties, more calculated to exercise the mind in wrangling and disputation than to assist it in thinking correctly." All this useless knowledge and waste of intellect will in future be entirely dispensed with, though the lasting memorial of this learned folly is to be traced in almost all our treatises on Logic, too well known by the distressing and miserable doggerel Latin lines:

"Barbara, Celarent, Darii, Ferioque, prioris:
Cessare, Camestres, Festino, Baroco, secundæ :
Tertia, Darapti, sibi atque Felapton,
Adjungens Disamis, Datisi, Bocardo, Ferison,
Bramantip, Camenes, Dimaris, Fresapo, Fresison,
Sunt quartæ at Quini, totidem generalibus orti,
Nomen habent nullum, nec si bene colligas usum.

Many a student has beaten his brains to a mummy over this barbaric monument of useless learning. Thus, then, have we disposed of all the idolized gimcracks and tinsel finery that have for so many centuries occupied the first-rate talents and the most splendid minds, only to disfigure Syllogism and puzzle each other. They must henceforth be swept from the face of the earth. What all? "Yes, all! at one fell swoop." Now, indeed, we have restored the only legitimate Syl

logism of Aristotle to its pristine vigour and primitive

purity.

Hence it is evident that we have reduced the operations of the Judging Faculty to two modes of judging : immediate, that is, instinctive—mediate, that is, deliberative. This must be allowed to be a prodigious simplification of the "Science of Logic," which has hitherto been buried under the rubbish of a mass of incongruous terms and absurd distinctions, giving to the simplest "Science" in nature the appearance of favouring the black art, by overreaching the unwary and puzzling common honesty, instead of employing this CANON of UNDERSTANDING and REASON as the only legitimate guide to secure our eternal welfare and finally conduct us to the Throne of Grace. Here, then, the most superficial thinker is compelled to acknowledge that, when he judges of the most insignificant thing in the world, he is a living evidence of the correctness of our assertion that a TRIAD OF PRINCIPLES is the ground of every act of his Judging Faculty, and that consequently a single thought is impossible; for judging and thinking are synonymous, and each consists of subject, predicate, and copula, or to think is vain. What a powerful proof does this afford of the

TRIUNE PRINCIPLE! Deprive either of these modes of judging of this elementary TRIAD and the Judging Faculty is annihilated, as is fully evinced on a bare inspection of the subjoined tabular display :

which is faith in things not seen, or the which is belief in things seen, or the evievidence of

dence of

We surely must now have amply made out our case, and fully proved, to the absolute conviction of every individual capable of exercising his Judging Faculty, that the TRIUNE PRINCIPLE forms not only the very essence of all thinking, but that the great instrument of thought—the Mind - actually is a compound of TRIADS, and can alone inhabit the region of ETERNITY, where its Author must exist in all his perfection, and constitute the very essence of the "DIVINE ORIGIN" of all thinking.

The Distinction between Instinct and Reason

settled for ever.

The leading distinction between material and spiritual nature is that "matter moves, spirit thinks." However strong the resemblance of the two principles of motion and thought may appear to be, yet they really are distinct essences. In order that motion should become apparent to SENSE we must behold two material things whose relation to each other is in a state of change, otherwise we have no evidence of motion whatever.

MOTION is the alteration of the external relations between any two objects of NATURE.

The observance of this effect is an instinctive act of SENSE, over which REASON has no control. Here the Judgment of Sense decides necessarily with its three members, subject, predicate, copula; and, if the object that moves is perceived by a million spectators, they must all agree instinctively. For this instinctive act our TRIUNE PRINCIPLE is indispensable.

On the other hand, the act of thinking always implies choice, as we can think of what we choose, for it is the mere act of connecting, out of the store of our