ed. There is oftentimes a difficulty in ascertaining precisely the boundary, which runs between the possibility and the impossibility of knowledge, but whenever it is ascertained, there is an indirect increase of mental ability by means of the withdrawment of the mind from unprofitable pursuits, in which there is an expence of effort without any remuneration.

When, for example, a piece of wood, or any other of those material bodies, by which we are surrounded, is presented to any one for his examination, there are some things in this material substance, which may be known, and others, which cannot. Its colour, its hardness or softness, its extension are points, upon which he can inform himself, can reason, can arrive at knowledge. He opens his eye; an impression is made on the organ of vision, and he has the idea of colour. By means of the application of his hand to the wood, he learns the penetrability or impenetrability, the softness or hardness of the mass, which he holds. By moving his hand from one point to another in the mass, he is informed of the continuity or extension of its parts. But when he pushes his inquisition beneath the surface of this body, when he attempts to become acquainted not only with its qualities, but with that supposed something, in which those qualities are often imagined to inhere, and, in a word, expends his efforts, in obedience to this unprofitable determination, in learning what matter is, independently of its properties, he then stumbles on a boundary, which it is not given men to pass, and seeks for knowledge where they are not permitted to know.

The necessity of understanding what things come within the reach of our powers and what do not, was a thought, which laid the foundation of Mr. Locke's Essay on the Hu man Understanding.

§. 6. Remarks of Mr. Locke on this point,

"Were it fit to trouble thee with the history of this Essay (he remarks in the Epistle to the reader) I should tell thee, that five or six friends meeting at my chamber and discours

ing on a subject very remote from this, found themselves quickly at a stand by the difficulties that arose on every side. After we had awhile puzzled ourselves without coming any nearer a resolution of those doubts, which perplexed us, it came into my thoughts, that we took a wrong course, and that before we set ourselves upon inquiries of that nature, it was necessary to examine our own abilities, and see what objects our understandings were or were not fitted to deal with. This I proposed to the company, who all readily assented, and thereupon it was agreed, that this should be our first inquiry."

Such were the sentiments on this subject of a man, who has probably contributed more largely than any other individual to help us to the correct understanding of the mind; and whose writings, such is their singular originality and acuteness, can hardly be too strongly recommended for perusal.

J. 7. Helps us in the correction of mental errours.

A second advantage resulting from the study of the Philosophy of the Mind, is, that it teaches us in many cases to correct whatever deficiences or errours may exist in our mental constitution.

In our present state of imperfection, while we are found to experience various kinds of bodily evils, we are not exempt from those of the mind; and we know not, that it can any more excite surprise, that some people exhibit mental distortions, than it can, that we daily see not only the healthy and the well-formed, but the "maimed, the halt, and the blind."

If then it be asked, how are these mental defects, which we observe, to be remedied, the answer is obvious, that we should act in regard to the mind, as we do in promoting the restoration of the body; we should commit the business of ascertaining a remedy to those, who are in some good degree acquainted with the subject and with the nature of the disease. A physician, altogether ignorant of the anatomy and physiology of the human system, would

be poorly qualified to relieve a fellow being in sickness, or who had met with a fracture in his limbs. But if knowledge be necessary, in order to heal the weakness of the body and restore it to its proper soundness and beauty, it is not less important in the restoration of analogous evils in the mental constitution.

In looking round to see, whose minds, are disordered and whose are in a sound and healthy condition, we notice, for example, some persons to be troubled with a very weak memory. We have a very candid confession on this point in the writings of Montaigne. He informs us, that he did not trust to his memory. When he had any commands to execute he always punctually committed them to his memorandum book. "I am forced (says he) to call my servants by the names of their employments, or of the countries, where they were born, for I can hardly remember their proper names; and if I should live long, I question, whether I should remember my own name." It appears, however, from his acqaintance with the principles of the ancient philosophers, that he had not much reason to complain, except of his own inattention to this extremely valuable mental operation. He remembered principles; he could keep in recollection the outlines of the sciences, but could not so well remember insulated facts, especially if they related to the occurrences of common life. This peculiarity in the operations of the memory is not unfrequently found among men of letters, especially if they possess a vivid imagination. But it must be considered a mental defect; one, which it is not only important to understand, but to try to remedy.

Since then it must be admitted, that there are diseases and distortions of the mind no less than of the body, and that we cannot expect a restoration from those evils without an intimate acquaintance with the state and tendencies of our intellectual powers, such an acquaintance becomes exceedingly desirablę.

§. 8. Is the gratification of a reasonable curiosity.

There is a third recommendation of this study, which will apply to it in common with many others, viz. That it is the gratification of a very reasonable curiosity. The botanist examines the seed of a plant, and its mode of germination, the root and the qualities by which it is fitted to act as an organ of nutrition and support, the structure of the stem, the position of the branches, the form of the leaves, &c.--And it is considered in him a commendable pursuit, and suitable to the inquisitive turn of an intellectual being. Although the declaration of scripture be readily admitted, that the flowers of the field are clothed in brighter raiment than the robes of Solomon, it can never be doubted, that they are a subject of inquiry far inferiour to the mind of man, for the same scriptures teach us, that it is for man, considered as an intellectual and immortal being, that all nature lives and blooms. If, therefore, he be worthily employed, who marks the progress of the acorn as it shoots up and spreads itself forth into the strength and fullness of the mountain oak; how much more so is he, who observes the first thoughts of an infant and marks their subsequent history, till he sees them in the proud and overshadowing maturity of the demonstrations of Newton.

§. 9. Is a help to those who have the charge of early education.

This study, in the fourth place, furnishes many very valuable hints to those, who have the charge of early education. General experience evinces the truth of an inti mation of Mr. Pope, that education gives a direction to the mental character in subsequent life much the same as the înclination of the tree follows the bent of the twig. Chil dren and youth adopt almost implicitly the manners and opinions of those, under whom they happen in Providence to be placed or with whom they much associate, whether they be parents, instructers, or others.

Let it, therefore, be remembered, that passions both good and evil may then rise up and gain strength, which it

will afterwards be found difficult to subdue. Intellectual operations may at that period be guided and invigorated, which, if then neglected, can never be called forth to any effective purpose in after life. Habits and associations of various kinds may then be formed which will follow the subject of them down to the grave, being, as long as life lasts, beyond the power of all attempts at a removal of them.

What we learn from every day's observation agrees with what we are taught in the saying of Solomon; “Train up a child in the way he should go, and when he is old, he will not depart from it."

It is, then, reasonably expected of parents and instructers, that they attempt to eradicate in the minds of the young bad passions and foster and sustain those, which are good; that they pursue suitable methods for the invigoration of the mental powers, and that they strive to strengthen those habits and associations, which shall render them good members of a family, useful citizens in the commonwealth; and above all should those under their care be trained up in the understanding and practice of that religion, which brings peace and hope.

No one certainly can be considered properly qualified for this great undertaking, who has not formed a systematick and philosophick acquaintance with the principles of the mind.

§. 10. Instructs us not only as to our thoughts but

language.

It may not be out of place to remark here, that this science concerns not only the various forms of thought, but the nature of language also, which is the medium of communication, by which our thoughts are made known to others. Here then is another and fifth benefit, which may properly be set up against those objections, which have been made to this interesting department of science, since it is in a great measure by means of language, that different and distant minds hold intercourse, the forms of society ate preserved, and