It will be observed that unity does not forbid the application of different principles to different grades of species. 66 Duties," may thus be classed, first, in reference to the object to which they are rendered; as to God, to fellow-creatures, to one's self; or religious, social, and personal. These species, further, may be divided in respect to the occasions of their performance or the powers concerned in them. Religious duties may thus be subdivided into private and public. The object to which the duty is to be paid is here the principle of division into the higher species; the occasion of its performance, that of division into the lower species. There is in such a division, evidently, no confu sion, and no violation of unity.

§ 101. COMPLETENESS in division requires that all the species of varieties which are furnished by the principle of division be distinctly enumerated.

If thus in the enumeration of the varieties of mixed governments only those of the monarchical and aristocratic, the monarchical and democratic, and the aristocratic and democratic were enumerated, the Spartan constitution and those like it which embrace the features of all the three pure forms of government would be omitted. The division would not be complete.

§ 102. THE PRINCIPLE OF ARRANGEMENT in division lies in the relation of the species or varieties furnished in the division to each other and to the particular object of the discourse.

As the parts sustain the same relation to the whole, it is clear, that we can find here no guide to arrangement.

Generally in division there will be found some one species or part which will rank first in importance, in interest, in obviousness. Around this, in respect to their approxima

In the enu

tions to it, the other parts should be arranged. meration of duties in reference to the object to which they are rendered, those to God, are, thus, evidently of the highest rank. This class, therefore, will determine the mode of arrangement in reference to the order in which they should be presented.

The object of the discourse, however, will determine whether the most prominent or important part should be made the first or the last of the series. If-the writer wishes to leave the mind of the reader peculiarly interested in one particular part, even although it be the least important considered merely in relation to the parts themselves, it will naturally be exhibited last in the series. In the example given above, for instance, if the object of the speaker were to leave the duties to God impressed most strongly on the mind, he would name this species last. If, on the other hand, the personal duties were those to be more distinctly impressed at the time, this species would occupy the last place.

The relation of the parts to each other, thus, determines the order of the series; the object of the discourse, whether the order in which they shall be presented be direct or in

verse.

§ 103. THE UNITY IN PARTITION consists in the singleness of the object to be analysed, and, more narrowly, in the singleness of the point of view from which the object is regarded.

The same observations apply here as to description. While in order to unity there must be a single object, there must, at the same time, be one point selected from which the parts shall be exhibited to view.

The theme, even although abstract or spiritual, is here

regarded under the analogy of the relations of space. It is laid out as a field before the view. The lines of partition need to be run from one point, or there will be confusion and perplexity.

If for any purpose different views of the object be needul, the first view should be completed, and then advice be given of the change of position. Still further, the different views should be complements of one another, so that all taken together shall constitute one whole.

If "prudence" thus be taken as the theme of explanation by analysis, unity requires first, that the general view to be given of it be determined, whether in reference to its essential nature, its rank among the virtues, its importance or some other particular aspect of it: in the next place, that for this particular view, one point be chosen from which the survey shall be made. If the nature of prudence be the more closely defined theme of the discussion, then it should be viewed either from its constituent properties, as wakefulness, observation, deliberation and the like; or from its origin and development, as constitutional temperament, experience, discipline; or from its effects on personal happiness or efficiency.

§ 104. COMPLETENESS in partition requires a survey of the entire field which the theme occupies and a distinct representation of every part.

A partition which should merely enumerate a part of the constituent properties of "prudence" would thus be faulty in respect of completeness.

§ 105. THE PRINCIPLE OF ARRANGEMENT in partition, as in division, is to be found in the relations of the parts to each other and to the particular object of the discourse.

In partition, the relations of the parts each other will be those of space or, in abstract and spiritual themes, such as are analogous. Thus in the enumeration of the constituent properties of "prudence," the parts will be conceived of as pictured out before the eye and arranged in regard to position according to the order of dependence, as wakefulness, observation, deliberation, &c.

Whether the series should be presented directly or inversely must be determined by the object of the discourse.

§ 106. From the very nature of the two processes of analysis, by division and partition, it will be evident that while only generic or "common" terms are appropriate subjects for division, only individual terms belong to partition. If a "term" which may in one aspect be correctly regarded as "common" be analysed by partition, it will nevertheless in the analysis be viewed only as individual. This principle will, to a certain extent, determine the boundaries between the two classes of subjects.

All events, as they are individual although complex, can be analysed only by partition. So, likewise, all individual objects in space, as a tree, a landscape, a city, belong to partition. Words, phrases, generally all exegetical themes, as of Scripture texts and propositions to be explained as to their terms and the nature of the judgment expressed in them, likewise belong to this class.

Other themes may be analysed by division or by parti tion, according as they are viewed generically or not.

CHAPTER V.

OF EXEMPLIFICATION.

§ 107. EXEMPLIFICATION is that process of explanation in which the theme regarded as a whole is represented through one of its parts taken as an example of the whole.

As this process rests ultimately on our belief that nature works uniformly, or that similar causes are connected with similar effects, it bears a close affinity to narration, and also to analysis by division. Indeed it might, with some propriety, be regarded as an imperfect species of division. It differs from it in this respect that, while in division all the parts are enumerated, in exemplification only one is presented. This process, is, however, widely distinguished from proper division in regard to the principles which govern it and the form which it takes.

Exemplification is one of the most effective and interesting processes of explanation. Almost all our knowledge. comes in this way. It corresponds to the process of induction in conviction. From observing the manner in which one particular seed germinates and grows and matures its fruit, we learn how vegetation proceeds generally. Understanding how one process in mathematical science is performed, we understand how all processes governed by the same principle may be performed. We learn from the exercise of a virtue in one set of circumstances what its nature and power and beauty must be in other circumstanAs thus the most familiar process and the best adapted to the human mind, it is most readily apprehended.

ces.

§ 108. From the nature of this process it is evident that THE SUBJECTS appropriate to it must be general