the reverse of all this, limited in its observations and reasonings to a few sensible objects which surround it, without curiosity, without foresight, blindly conducted by instinct, and arriving in a short time at its utmost perfection, beyond which it is never able to advance a single step. From these comparisons, then, how exalted a notion we must entertain of man as the possessor of mind.

Again, if we select for our reflection any one of the classes of faculties of the mind of man, how astonishing they appear.

Think of his senses, by which he holds communication with the external world, and through which he derives such vast stores of knowledge and enjoyment. Think of his intellect, by which he discovers his own nature and that of the many objects by which he is surrounded; and how, by the exercise of that intellect, he finds for himself the method of placing all his faculties in harmony among themselves, and in accordance with those objects. Think of his memory, by which he is able to recall past scenes and enjoyments, and treasure up stores of knowledge and wisdom. Think of his imagination, by which he is rendered capable of pleasures arising from the perception of harmony, order, and beauty-an imagination which no despotism can control, and which unceasingly seeks for the Author of his destiny through the immensity of space and the ever-rolling

current of ages. Think of his reason, by which he can investigate truth, can trace the Divine hand that formed him, contemplate His works, and cause all nature and every inferior order of being to contribute to his defence and comfort -reason, that Homeric golden chain descending from the throne of God, uniting heaven with earth, and earth with heaven. Think of his emotions-his passions which rise up and project their life into his whole nature, which penetrate and magnetise the intellect, which clear the vision of his judgment, and by which, in these luminous hours of enjoyment, he ascends mountains, from which he looks over the landscape of life with unobtrusive gaze. Think of his moral emotions his conscience-by which he can perceive the differences between good and evil, and by conforming his actions to them, procure the inexpressible satisfaction arising from doing right, the consciousness of imitating the Deity, and the hope of receiving His approbation and favour. Think of his will, which, prompted by motives, he is free to exercise, and by which he determines that course of life and action which shall secure his happiness in the present and the future.

Of all

The inhabitants of Earth, to man alone
Creative wisdom gave to lift the eye
To truth's eternal measures, thence to frame

The sacred laws of action and of will,
Discerning justice from unequal deeds,
And temperance from folly.

Thus we have described the mind which gives such dignity to man, and to the right exercise of which, in the conduct of life, we call the earnest attention of our youthful readers in the lessons which follow.*

Man is that compound being, created to fill that wide hiatus, that must otherwise have remained unoccupied, between the natural world and the spiritual. Possessing earth, but destined for another state, he forms the link between two orders of being, and partakes much of the grossness of the one, and somewhat of the refinement of the other.

From diff'rent natures marvellously mixt,
Connexion exquisite of distant worlds!
Distinguisht link in being's endless chain!
Midway from nothing to the Deity!
A beam ethereal, sully'd, and absorpt!
Though sully'd and dishonour'd, still divine!

What profits us, that we from Heaven derive
A soul immortal, and with looks erect
Survey the stars, if, like the brutal kind,

We follow where our passions lead the way?

* All young persons desirous of further instruction on the faculties and functions of the human mind, are recommended to read the works on Mental and Moral Philosophy by Professor Bain and Dr. Morell, published by Messrs. Longman and Co.

8

ON INSTINCT.

I'll never

Be such a gosling to obey instinct; but stand
As if a man were author of himself,
And knew no other kin.

INSTINCT is that which is in contrast to experience, education, and acquired knowledge. Men and animals alike possess instincts and acquisitions, although in men acquisitions prevail to a greater extent than in animals. Instinct is a natural impulse to certain actions which are performed without deliberation, without having any end in view, and frequently without the knowledge of what is done. It is thus the new-born infant sucks, and swallows, and breathes; thus, when hungry, that he has recourse to the mother's milk before he knows that milk will relieve him; thus he cries when in pain or in fear; and thus he is soothed by the simple song and soft accents of his nurse.

When

In the beginning of life we do much by instinct and little by understanding. we have got the use of reason, the case is in some measure reversed. Yet, even when arrived at maturity, there are occasions innumerable on which, because reason cannot guide us, we must be guided by instinct. Nature has

supplied us very liberally with these instincts, which teach us not only what to do, but also what to leave undone. These warning sensations may be called Nature's code of instinctive laws for the regulation of man's conduct as regards his preservation. Thus hunger teaches us when to eat, thirst when to drink, and disgust or disrelish when we have eaten and drunken enough. Weariness teaches us when to rest, and that feeling (to which we can give no name) which induces the healthy child to run and leap and toss its arms and shout, teaches us that we have rested enough, and that the time for action has come. Drowsiness teaches us that we require sleep; the internal sensation, whatever it is, which awakens us teaches us that we have slept enough. To these instances we may add that our proneness to imitation is also in some degree instinctive. A child learns of himself to speak, though no particular pains be taken to teach him; and acquires the accent, and frequently the sound of voice, of those with whom he lives, as well as their modes of thinking and acting. Thus we see the voice of Nature is never silent; for when we are obeying her laws, and when therefore it is not necessary to warn us, even then her encouraging voice is heard in the pleasure that we feel.