There is, indeed, scarcely a department of knowledge, however simple, to which he did not descend; there is scarcely a region of thought, however subtle, through which he did not familiarly move. We have a volume on the “Art of Reading, Writing, and Pronouncing English,” this is for the very youngest students; and for the same age we have his First and Second Catechisms, and his “Divine and Moral Songs;” we have his work on “Astronomy, Geography, and the Use of the Globes,” and the “Compendium of the Assembly’s Catechism, with Proofs,” and his most charming and rememberable “Catechism of Scripture History,” a large and yet most compendious volume: and thus we reach the period of life when he prepares the mind for its graver studies and more serious exploits. The “Logic” is easy and delightful reading, and yet sets in order, disciplines, marshals, and reviews mental materials so admirably that it may be read with great profit as well as pleasure. When Lord Barrington told Watts that he had a purpose to read it through once every year, he said no extravagant thing. It brings the mind back to its simplicity; it is not, and does not profess to be, a science of mind or analysis of method, or the laws of thought, but it is a treatise on logic, understanding by that term not so much the pushing inquiry into unexplored domains and fields, as the setting forth the grammar of thought, the principles of numeration, by which a knowledge of the contents of the mind may be obtained, which is surely the true idea of logic. The affluence of illustrations and references is very great, these occur easily and rapidly, they are gathered up as a reaper gathers up a sheaf. In its method it reminds us somewhat of Bacon’s “Novum Organum,” for in every chapter, and every discrimination, illustration, and distinction, occur instances unfolding the intention of the author, and we venture to think that no logic has appeared since so well calculated to make a clear and honest mind. The characteristics of the “Logic” of Watts are very admirably summed up by Tissot, of Dijon, in his preface to a translation published in Paris, 1848: “II y a aussi plus de méthode et de clarté peut-être dans la logique de Watts que dans celle d’Arnaud. Le bon sens Anglais, le sens des affaires, celui de la vie pratique, s’y révèle à un très haut degré, tandis que le sens spéculatif d’un théologien passablement scolastique encore est plus sensible dans _l’Art de Penser_. Dr. Watts a su être complet; sans être excessif, il a touché très convenablement tout ce qui devait l’être, et s’est toujours arrêté au point précis où plus de profondeur nuit a la clarté.”[47]