But the mind requires some relaxation, and cannot always support its bent to care and industry. It seems, then, that nature has pointed out a mixed kind of life as most suitable to the human race, and secretly admonished them to allow none of these biases to draw too much, so as to incapacitate them for other occupations and entertainments. Indulge your passion for science, says she, but let your science be human, and such as may have a direct reference to action and society. Abstruse thought and profound researches I prohibit, and will severely punish, by the pensive melancholy which they introduce, by the endless uncertainty in which they involve you, and by the cold reception your pretended discoveries shall meet with, when communicated. Be a philosopher; but, amidst all your philosophy, be still a man.

Were the generality of mankind contented to prefer the easy philosophy to the abstract and profound, without throwing any blame or contempt on the latter, it might not be improper, perhaps, to comply with this general opinion, and allow every man to enjoy, without opposition, his own taste and sentiment. But as the matter is often carried farther, even to the absolute rejecting of all profound reasonings, or what is commonly called metaphysics, we shall now proceed to consider what can reasonably be pleaded in their behalf.

We may begin with observing, that one considerable advantage which results from the accurate and abstract philosophy, is its subserviency to the easy and humane; which, without the former, can never attain a sufficient degree of exactness in its sentiments, precepts, or reasonings. All polite letters are nothing but pictures of human life in various attitudes and situations, and inspire us with different sentiments of praise or blame, admiration or ri

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

the human mind is actuated in its operation? Astronomers had long contented themselves with proving, from the phenomena, the true motions, order, and magnitude of the heavenly bodies; till a philosopher, at last, arose, who seems, from the happiest reasoning, to have also determined the laws and forces, by which the revolutions of the planets are governed and directed. The like has been performed with regard to other parts of nature. And there is no reason to despair of equal success in our inquiries concerning the mental powers and economy, if prosecuted with equal capacity and caution. It is probable, that one operation and principle of the mind depends on another; which, again, may be resolved into one more general and universal: And how far these researches may possibly be carried, it will be difficult for us, before, or even after, a careful trial, exactly to determine. This is certain, that attempts of this kind are every day made even by those who philosophize the most negligently: And nothing can be more requisite than to enter upon the enterprise with thorough care and attention; that, if it lie within the compass of human understanding, it may at last be happily achieved; if not, it may, however, be rejected with some confidence and security. This last conclusion, surely, is not desirable; nor ought it to be embraced too rashly. For how much must we diminish from the beauty and value of this species of philosophy, upon such a supposition? Moralists have hitherto been accustomed, when they considered the vast multitude and diversity of those actions that excite our approbation or dislike, to search for some common principle, on which this variety of sentiments might depend. And though they have sometimes carried the matter too far, by their passion for some one general principle; it must, however, be confessed, that they are excusable in expecting to find some general prin