penetration into human nature, have endeavoured to persuade us that each man is born with a mind formed peculiarly for certain purposes, and with desires unalterably determined to particular objects; from which the attention cannot be long diverted, and which alone, as they are well or ill pursued, must produce the praise or blame, the happiness or misery, of his future life.
This position has not, indeed, been hitherto proved with strength proportionate to the assurance with which it has been advanced, and, perhaps, will never gain much prevalence by a close examination.
If the doctrine of innate ideas be itself disputable, there seems to be little hope of establishing an opinion, which supposes that even complications of ideas have been given us at our birth, and that we are made by nature ambitious, or covetous, before we know the meaning of either power or money.
Yet as every step in the progression of existence changes our position with respect to the things about us, so as to lay us open to new assaults and particular dangers, and subjects us to inconveniencies from which any other situation is exempt; as a publick or a private life, youth and age, wealth and poverty, have all some evil closely adherent, which cannot wholly be escaped but by quitting the state to which it is annexed, and submitting to the incumbrances of some other condition; so it cannot be denied that every difference in the structure of the mind has its advantages and its wants; and that failures and defects being inseparable from humanity, however the powers of understanding be extended or contracted, there
