dicule, according to the qualities of the object which they set before us. An artist must be better qualified to succeed in this undertaking, who, besides a delicate taste and a quick apprehension, possesses an accurate knowledge of the internal fabric, the operations of the understanding, the workings of the passions, and the various species of sentiment which discriminate vice and virtue. How painful soever this inward search or inquiry may appear, it becomes in some measure requisite to those who would describe with success the obvious and outward appearances of life and manners. The anatomist presents to the eye the most hideous and disagreeable objects, but his science is useful to the painter in delineating even a Venus or an Helen. While the latter employs all the richest colours of his art, and gives his figures the most graceful and engaging airs, he must still carry his attention to the inward structure of the human body, the position of the muscles, the fabric of the bones, and the use and figure of every part or organ. Accuracy is, in every case, advantageous to beauty, and just reasoning to delicate sentiment. In vain would we exalt the one by depreciating the other.

Besides, we may observe, in every art or profession, even those which most concern life or action, that a spirit of accuracy, however acquired, carries all of them ncarer their perfection, and renders them more subservient to the interests of society. And though a philosopher may live remote from business, the genius of philosophy, if carefully cultivated by several, must gradually diffuse itself throughout the whole society, and bestow a similar correctness on every art or calling. The politician will acquire greater foresight and subtilty in the subdividing and balancing of power; the lawyer more method and finer principles in his reasonings; and the general more regularity in his

discipline, and more caution in his plans and operations. The stability of modern governments above the ancient, and the accuracy of modern philosophy, have improved, and probably will still improve by similar gradations.

Were there no advantage to be reaped from these studies beyond the gratification of an innocent curiosity, yet ought not even this to be despised, as being an accession to those few safe and harmless pleasures which are bestowed on the human race. The sweetest and most inoffensive path of life leads through the avenues of science and learning; and whoever can either remove any obstructions in this way, or open up any new prospect, ought so far to be esteemed a benefactor to mankind. And though these researches may appear painful and fatiguing, it is with some minds as with some bodies, which being endowed with vigorous and florid health, require severe exercise, and reap a pleasure from what, to the generality of mankind, may seem burdensome and laborious. Obscurity, indeed, is painful to the mind as well as to the eye; but, to bring light from obscurity, by whatever labour, must needs be delightful and rejoicing.

But this obscurity, in the profound and abstract philosophy, is objected to, not only as painful and fatiguing, but as the inevitable source of uncertainty and error. Here, indeed, lies the justest and most plausible objection against a considerable part of metaphysics, that they are not properly a science, but arise, either from the fruitless efforts of human vanity, which would penetrate into subjects utterly inaccessible to the understanding, or from the craft of popular superstitions, which, being unable to defend themselves on fair ground, raise these entangling brambles to cover and protect their weakness. Chased from the open country, these robbers fly into the forest,

and lie in wait to break in upon every unguarded avenue of the mind, and overwhelm it with religious fears and prejudices. The stoutest antagonist, if he remit his watch a moment, is oppressed; and many, through cowardice and folly, open the gates to the enemies, and willingly receive them with reverence and submission as their legal sovereigns.

But is this a sufficient reason why philosophers should desist from such researches, and leave superstition still in possession of her retreat? Is it not proper to draw an opposite conclusion, and perceive the necessity of carrying the war into the most secret recesses of the enemy? In vain do we hope, that men, from frequent disappointment, will at last abandon such airy sciences, and discover the proper province of human reason; for, besides that many persons find too sensible an interest in perpetually recalling such topics, besides this, I say, the motive of blind despair can never reasonably have place in the sciences; since, however unsuccessful former attempts may have proved, there is still room to hope, that the industry, good fortune, or improved sagacity of succeeding generations, may reach discoveries unknown to former ages. Each adventurous genius will still leap at the arduous prize, and find himself stimulated, rather than discouraged, by the failures of his predecessors; while he hopes that the glory of achieving so hard an adventure is reserved for him alone. The only method of freeing learning at once from these abstruse questions, is to inquire seriously into the nature of human understanding, and show, from an exact analysis of its powers and capacity, that it is by no means fitted for such remote and abstruse subjects. We must submit to this fatigue, in order to live at ease ever after; and must cultivate true metaphysics with some care,

in order to destroy the false and adulterated. Indolence, which to some persons affords a safeguard against this deceitful philosophy, is, with others, overbalanced by curiosity; and despair, which at some moments prevails, may give place afterwards to sanguine hopes and expectations. Accurate and just reasoning is the only catholic remedy fitted for all persons and all dispositions, and is alone able to subvert that abstruse philosophy and metaphysical jargon, which, being mixed up with popular superstition, renders it in a manner impenetrable to careless reasoners, and gives it the air of science and wisdom.

Besides this advantage of rejecting, after deliberate inquiry, the most uncertain and disagreeable part of learning, there are many positive advantages, which result from an accurate scrutiny into the powers and faculties of human nature. It is remarkable, concerning the operations of the mind, that though most intimately present to us, yet, whenever they become the object of reflection, they seem involved in obscurity; nor can the eye readily find those lines and boundaries which discriminate and distinguish them. The objects are too fine to remain long in the same aspect or situation; and must be apprehended in an instant, by a superior penetration, derived from nature, and improved by habit and reflection. It becomes, therefore, no inconsiderable part of science, barely to know the different operations of the mind, to separate them from each other, to class them under their proper heads, and to correct all that seeming disorder, in which they lie involved, when made the object of reflection and inquiry. This task of ordering and distinguishing, which has no merit, when performed with regard to external bodies, the objects of our senses, rises in its value, when directed towards the operations of the mind, in proportion to the difficulty and labour which we meet with in performing it. And if

we

can go no farther than this mental geography, or delineation, of the distinct parts and powers of the mind, it is at least a satisfaction to go so far; and the more obvious this science may appear, (and it is by no means obvious,) the more contemptible still must the ignorance of it be esteemed, in all pretenders to learning and philosophy.

Nor can there remain any suspicion, that this science is uncertain and chimerical; unless we should entertain such a scepticism as is entirely subversive of all speculation, and even action. It cannot be doubted that the mind is endowed with several powers and faculties, that these powers are distinct from each other, that what is really distinct to the immediate perception may be distinguished by reflection; and consequently, that there is a truth and falsehood in all propositions on this subject, and a truth and falsehood which lie not beyond the compass of human understanding. There are many obvious distinctions of this kind, such as those between the will and understanding, the imagination and passions, which fall within the comprehension of every human creature; and the finer and more philosophical distinctions are no less real and certain, though more difficult to be comprehended. Some instances, especially late ones, of success in these inquiries, may give us a juster notion of the certainty and solidity of this branch of learning. And shall we esteem it worthy the labour of a philosopher to give us a true system of the planets, and adjust the position and order of those remote bodies; while we affect to overlook those who, with so much success, delineate the parts of the mind, in which we are so intimately concerned?

But may we not hope, that philosophy, if cultivated with care, and encouraged by the attention of the public, may carry its researches still farther, and discover at least, in some degree, the secret springs and principles by which