fulting from thefe faculties and principles of the mind, are every moment foliciting our notice; and open to our examination, a field of difcovery, as inexhauftible as the phenomena of the material world; and exhibiting not less striking marks of divine wifdom.

While all the fciences, and all the purfuits of life, have this common tendency to lead our inquiries to the philofophy of human nature, this laft branch of knowledge borrows its principles from no other science whatever. Hence there is fomething in the study of it, which is peculiarly gratifying to a reflecting and inquifitive mind; and fomething in the conclufions to which it leads, on which the mind refts with peculiar fatisfaction. Till once our opinions are in fome degree fixed with refpect to it, we abandon ourselves, with reluctance, to particular fcientific inveftigations; and on the other hand, a general knowledge of fuch of its principles as are moft fitted to excite the curiofity, not only prepares us for engaging in other purfuits with more liberal and comprehenfive views, but leaves us at liberty to profecute them with a more undivided and concentrated attention.

It is not, however, merely as a subject of specu. lative curiofity, that the principles of the human mind deferve a careful examination. The advan tages to be expected from a fuccefsful analysis of it are various; and fome of them of fuch importance, as to render it astonishing, that, amidst all the fuc cefs with which the fubordinate fciences have been cultivated, this, which comprehends the principles

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of all of them, fhould be ftill fuffered to remain in its infancy.

I fhall endeavour to illuftrate a few of these advantages, beginning with what appears to me to be the most important of any; the light, which a philofophical analyfis of the principles of the mind would neceffarily throw, on the fubjects of intellectual and moral education.

The most effential objects of education are the two following: First, to cultivate all the various principles of our nature, both speculative and active, in fuch a manner as to bring them to the greatest perfection of which they are fufceptible; and, Se condly, by watching over the impreffions and affociations which the mind receives in early life, to fecure it against the influence of prevailing errors; and, as far as poffible, to engage its prepoffeffions on the fide of truth. It is only upon a philofophical analysis of the mind, that a fyftematical plan can be founded, for the accomplishment of either of these purposes.

There are few individuals, whofe education has been conducted in every respect with attention and judgment. Almost every man of reflection is confcious, when he arrives at maturity, of many defects in his mental powers; and of many inconvenient habits, which might have been prevented or reme died in his infancy or youth. Such a consciousness is the firft ftep towards improvement; and the perfon who feels it, if he is poffeffed of refolution and Readiness, will not fcruple to begin, even in advanced years, a new courfe of education for him

felf.

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felf. The degree of reflection and obfervation, indeed, which is neceffary for this purpose, cannot be expected from any one at a very early period of life, as these are the last powers of the mind which unfold themselves; but it is never too late to think of the improvement of our faculties; and much progress may be made, in the art of applying them fuccessfully to their proper objects, or in obviating the inconveniences refulting from their imperfec-. tion, not only in manhood, but in old age.

It is not, however, to the mistakes of our early instructors, that all our intellectual defects are to be ascribed. There is no profeffion or purfuit which has not habits peculiar to itself; and which does not leave fome powers of the mind dormant, while it exercises and improves the reft. If we wish, therefore, to cultivate the mind to the extent of its ca. pacity, we must not reft fatisfied with that employment which its faculties receive from our particular fituation in life. It is not in the awkward and profeffional form of a mechanic, who has ftrengthened particular muscles of his body by the habits of his trade, that we are to look for the perfection of our animal nature: neither is it among men of confined pursuits, whether fpeculative or active, that we are to expect to find the human mind in its highest state of cultivation. A variety of exercises is neceffary to preserve the animal frame in vigour and beauty; and a variety of thofe occupations which literature and science afford, added to a promifcuous intercourse with the world, in the habits of conversation and business, is no lefs neceffary for the improve

ment of the understanding. I acknowledge, that there are fome profeflions, in which a man of very confined acquifitions may arrive at the firft eminence; and in which he will perhaps be the more likely to excel, the more he has concentrated the whole force of his mind to one particular object. But fuch a perfon, however diftinguished in his own fphere, is educated merely to be a literary artifan; and neither attains the perfection, nor the happiness, of his nature. "That "education only can be confidered as complete and

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generous, which" (in the language of Milton)" fits a "man to perform juftly, skilfully, and magnanimously, "all the offices, both private and public, of

❝of war

peace, and

I hope it will not be fuppofed, from the foregoing obfervations, that they are meant to recommend an indifcriminate attention to all the objects of fpeculation and of action. Nothing can be more evident, than the neceffity of limiting the field of our exertion, if we wish to benefit society by our labours. But it is perfectly confiftent with the most intenfe application to our favourite pursuit, to cultivate that general acquaintance with letters and with the world, which may be fufficient to enlarge the mind, and to preserve it from any danger of contracting the pedantry of a particular profeffion. In many cafes, (as was already remarked,) the sciences reflect light on each other; and the general acquifitions which we have made in other purfuits, may furnish us with useful helps for the farther profecution of our own. But even in thofe inftances in which the cafe is otherwife, and in which thefe liberal accomplishments must be purchased by the facrifice of a part

*Tractate of Education.

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of our profeffional eminence, the acquifition of them will amply repay any lofs we may fuftain. It ought not to be the leading object of any one, to become an eminent metaphysician, mathematician, or poet; but to render himself happy as an individual, and an agreeable, a refpectable, and an ufeful member of fociety. A man who lofes his fight, improves the fenfibility of his touch; but who would confent, for fuch a recompence, to part with the pleasures which he receives from the eye?

It is almost unneceffary for me to remark, how much individuals would be affifted in the proper and liberal culture of the mind, if they were previously led to take a comprehenfive furvey of human nature in all its parts; of its various faculties, and powers, and fources of enjoyment; and of the effects which are produced on these principles by particular fituations. It is fuch a knowledge alone of the capacities of the mind, that can enable a perfon to judge of his own acquifitions; and to employ the most effectual means for fupplying his defects, and removing his inconvenient habits. Without fome degree of it, every man is in danger of contracting bad habits, before he is aware; and of fuffering fome of his powers to go to decay, for want of proper exercife.

If the business of early education were more thoroughly, and more generally, understood, it would be lefs neceffary for individuals, when they arrive at maturity, to form plans of improvement for themselves. But education never can be fyftematically directed to its proper objects, till we have obtained, not only an accurate analysis of the general principles of our nature,