cipation from popular errours, arises from the very same weakness with the credulity of the multitude: nor is it going too far to say, with Rousseau, that "He, who, in the "end of the eighteenth century, has brought himself to "abandon all his early principles without discrimination, "would probably have been a bigot in the days of the "League." In the midst of these contrary impulses of fashionable and of vulgar prejudices, he alone evinces the superiority and the strength of his mind, who is able to disentangle truth from errour; and to oppose the clear conclusions of his own unbiassed faculties, to the united clamours of superstition, and of false philosophy.-Such are the men, whom nature marks out to be the lights of the world, to fix the wavering opinions of the multitude, and to impress their own characters on that of their age.

For securing the mind completely from the weaknesses I have now been describing, and enabling it to maintain a steady course of inquiry, between implicit credulity and unlimited scepticism, the most important of all qualities is a sincere and devoted attachment to truth, which seldom fails to be accompanied with a manly confidence in the clear conclusions of human reason. It is such a confidence, united, (as it generally is) with personal intrepidity, which forms what the French writers call force of character; one of the rarest endowments, it must be confessed, of our species; but which, of all endowments, is the most essential for rendering a philosopher happy in himself, and a blessing to mankind.

There is, I think, good reason for hoping, that the sceptical tendency of the present age, will be only a temporary evil. While it continues, however, it is an evil of the most alarming nature; and, as it extends, in general, not only to religion and morality, but, in some measure, also to politics, and the conduct of life, it is equally fatal

to the comfort of the individual, and to the improvement of society. Even in its most inoffensive form, when it happens to be united with a peaceable disposition and a benevolent heart, it cannot fail to have the effect of damping every active and patriotic exertion. Convinced that truth is placed beyond the reach of human faculties; and doubtful how far the prejudices we despise may not be essential to the well-being of society, we resolve to abandon completely all speculative inquiries; and, suffering ourselves to be carried quietly along with the stream of popular opinions and of fashionable manners, determine to amuse ourselves, the best way we can, with business or pleasure, during our short passage through this scene of illusions. But he who thinks more favourably of the human powers, and who believes that reason was given to man to direct him to his duty and his happiness, will despise the suggestions of this timid philosophy; and while he is conscious that he is guided in his inquiries only by the love of truth, will rest assured that their result will be equally favourable to his own comfort, and to the best interest of mankind. What, indeed, will be the particular effects, in the first instance, of that general diffusion of knowledge, which the art of printing must sooner or later produce, and of that spirit of reformation with which it cannot fail to be accompanied, it is beyond the reach of human sagacity to conjecture; but unless we choose to abandon ourselves entirely to a desponding scepticism, we must hope and believe, that the progress of human reason can never be a source of permanent disorder to the world; and that they alone have cause to apprehend the consequences, who are led, by the imperfection of our present institutions, to feel themselves interested in perpetuating the prejudices and follies of their species.

From the observations which have been made, it sufficiently appears, that in order to secure the mind, on the one hand, from the influence of prejudice; and on the other, from a tendency to unlimited scepticism, it is necessary that it should be able to distinguish the original and universal principles and laws of human nature, from the adventitious effects of local situation. But if, in the case of an individual, who has received an imperfect or erroneous education, such a knowledge puts it in his power to correct, to a certain degree, his own bad habits, and to surmount his own speculative errours, it enables him to be useful, in a much higher degree, to those whose education he has an opportunity of superintending from early infancy. Such, and so permanent, is the effect of first impressions on the character, that although a philosopher may succeed, by perseverance, in freeing his reason from the prejudices with which he was entangled, they will still retain some hold of his imagination, and his affections: and, therefore, however enlightened his understanding may be in his hours of speculation, his philosophical opinions will frequently lose their influence over his mind, in those very situations in which their practical assistance is most required: when his temper is soured by misfortune; or when he engages in the pursuits of life, and exposes himself to the contagion of popular errours. His opinions are supported merely by speculative arguments; and, instead of being connected with any of the active principles of his nature, are counteracted and thwarted by some of the most powerful of them. How different would the case be, if education were conducted, from the beginning, with attention and judgment? Were the same pains taken, to impress truth on the mind in early infancy that is often taken to inculcate errour, the great principles of our conduct would not only be juster than they are; but, in

consequence of the aid which they would receive from the imagination and the heart, trained to conspire with them in the same direction, they would render us happier in ourselves, and would influence our practice more powerfully and more habitually. There is surely nothing in errour which is more congenial to the mind than truth. On the contrary, when exhibited separately and alone to the understanding, it shocks our reason, and provokes our ridicule; and it is only, (as I had occasion already to remark,) by an alliance with truths, which we find it difficult to renounce, that it can obtain our assent, or command our reverence. What advantages, then, might be derived from a proper attention to early impressions and associations, in giving support to those principles which are connected with human happiness? The long reign of errour in the world, and the influence it maintains, even in an age of liberal inquiry, far from being favourable to the supposition, that human reason is destined to be for ever the sport of prejudice and absurdity, demonstrates the tendency which there is to permanence in established opinions, and in established institutions; and promises an eternal stability to true philosophy, when it shall once have acquired the ascendant; and when proper means shall be employed to support it, by a more perfect system of education.

Let us suppose, for a moment, that this happy æra were arrived, and that all the prepossessions of childhood and youth were directed to support the pure and sublime truths of an enlightened morality.-With what ardour, and with what transport, would the understanding, when arrived at maturity, proceed in the search of truth; when, instead of being obliged to struggle, at every step, with early prejudices, its office was merely to add the force of philosophical conviction to impressions, which are equally delightful to the imagination, and dear to the heart! The prepos

sessions of childhood would, through the whole of life, be gradually acquiring strength from the enlargement of our knowledge; and, in their turn, would fortify the conclasions of our reason, against the sceptical suggestions of disappointment or melancholy.

Our daily experience may convince us, how susceptible the tender mind is of deep impressions; and what important and permanent effects are produced on the characters and the happiness of individuals, by the casual associations formed in childhood among the various ideas, feelings, and affections, with which they were habitually occupied. It is the business of education not to counteract this constitution of nature, but to give it a proper direction: and the miserable consequences to which it leads, when under an improper regulation, only shew, what an important instrument of human improvement it might be rendered, in more skilful hands. If it be possible to interest the imagination and the heart in favour of errour, it is, at least, no less possible to interest them in favour of truth. If it be possible to extinguish all the most generous and heroic feelings of our nature, by teaching us to connect the idea of them with those of guilt and impiety, it is surely equally possible to cherish and strengthen them, by establishing the natural alliance between our duty and our happiness. If it be possible for the influence of fashion to veil the native deformity of vice, and to give to low and criminal indulgences the appearance of spirit, of elegance, and of gayety; can we doubt of the possibility of connecting, in the tender mind, these pleasing associations, with pursuits that are truly worthy and honourable ?-There are few men to be found, among those who have received the advantages of a liberal education, who do not retain, through life, that admiration of the heroic ages of Greece and Rome, with which the classical authors once inspired them. It is, in