any where but at home. It is ready to grasp at the notions of others, calling them its own; and to grasp at its own phantoms, calling them realities. How necessary that it should be bridled, and brought within the limits of sober and legitimate investigation! We may take it for granted, that knowledge, which is so readily gleaned from others, does not properly constitute mental improvement. The cultivation of the mind, in order that it may bring forth good fruit, requires a steady persevering labour. It is true, indeed, that some soils, from a kind of native luxuriance, produce abundantly, with but little outward aid; but, in these as much labour is often required to check an extravagant growth, and to root up the weed, as in ground which is less fertile, to manure and water in its season.

Knowledge must be conveyed to the mind, as food to the body, if it be intended for profit, by healthy digestion and assimilation of the materials to our actual substance. It is by reflection and meditation upon the truths afforded by others, that we make them our own; and this observation applies to our moral and religious, as it does to our intellectual, advance

ment.

Hence it is that the man who can boast little else than a capacious memory, though his mind may be stored with the records of past ages, is often extremely deficient in the faculty of Reason, and in common discretion, when placed in the embarrassing concerns of life: while he who may want this prompt

recollection of the past, but is notwithstanding possessed of a sound discriminating judgment, and can recur in every emergency to a counsellor placed in his own bosom, who troubles himself little in considering how others would act in similar circumstances, will frequently extricate himself from difficulties, by which the other would be overwhelmed. So much, therefore, does it behove every one to labour for his own supplies, whether physical or moral; and so great is the distinction between that which is received from without, and that which is produced within,-between the observations of others and our own,-between that which makes the heart better, and that which only fills the head,-in a word, between wisdom and knowledge.

Cowper has very accurately marked the distinction.

Knowledge and wisdom, far from being one,

Have ofttimes no connection. Knowledge dwells
In heads replete with thoughts of other men,
Wisdom in minds attentive to their own.
Knowledge, a rude unprofitable mass,

The mere material with which Wisdom builds,
'Till smooth'd and squared and fitted to its place,

Does but encumber whom it seems to enrich :

Knowledge is proud that he has learned so much,
Wisdom is humble that he knows no more."

Task, Book 6.

GENERAL VIEW

CHAPTER I.

OF DIFFERENT WRITERS

OPINIONS ON THE SUBJECT: THE ARRANGEMENT PROPOSED. INSTINCT CONTRASTED WITH REASON.

SECT. I.

General view of different Writers opinions on the Subject: the Arrangement proposed.

IN surveying the diversified classes of phenomena, which are presented to the view in the wide field of Natural History, none appear more interesting than the acts of the Brute creation. It is natural therefore to compare these acts, which have generally been supposed to result from a peculiar principle, named Instinct, with the operations of Human Reason.

It is scarcely necessary to remark, that very confused notions exist upon this subject, not only in the works of the learned, but in the minds of the multitude; some referring the actions of the Brute exclusively to Instinct, and the actions of Man exclusively to Reason; some considering the boundaries of these principles perfectly distinct, yet too nice to be ascertained; and others, of no mean authority, asserting, that there is no difference between them,-one set

of writers classing Reason among the Instincts, and another set maintaining that every act of the lower animals is an act of Reason, such, in kind, as it is exhibited in Man. Now, we may observe, that obscurity, in a greater or less degree, has been cast over every subject, when men have stepped beyond the proper business of philosophy in explaining causes or hidden operations, and establishing specific distinctions often depending on words, instead of classifying or arranging facts. Without pretending that I shall be able to throw any new light upon so intricate a subject, in which, it is obvious, there is a great deal that is never likely to be understood; I shall endeavour to distinguish and classify the phenomena in question, according to the most impartial view I may be qualified to take, and the best means of information within my reach.

The arrangement, therefore, which I propose to myself in the elucidation of the subject, will comprise the following considerations: viz. 1st. How far Reason appears to differ from Instinct. 2ndly. How far the actions of some Brutes may be entitled to the appellation of Reasoning. And 3rdly, how far the perfect Instinct of the lower animals bears an analogy to that most exalted principle in Man, by which we are taught to believe, that his nature is capable of being dignified. I shall, therefore, bring forward some facts and illustrations from Natural History, in order to show, that there is a power which operates in the physical economy of brute animals

with consummate wisdom; not only adapting the structure to their peculiar habits, and to the climate, element, and situation in which they are designed to live; but directing them with wonderful precision in the choice of food, and in the care and preservation of their offspring, by many complicated labours. I shall endeavour to point out the difference in effect, between this power and the variable and inconstant operations of human Reason; and shall consider the evidence we have of Reasoning in the lower animals, and of Instinct in Man.

In looking downwards from man, and surveying what may be called his physical relation to the inferior works of creation, I shall notice the analogy that appears to subsist between the operations of instinct, and the laws of brute and organized matter, exhibited in gravitation and in the unconscious motions of vegetable and animal life. We shall thus have grounds for considering, how far man seems to answer the end and design of his existence, as a rational being, compared with the inferior orders of animated nature, which are accounted irrational or governed by instinct.

But in looking upwards from man, and surveying his higher and moral, or, as they may be termed, his spiritual relations, we shall consider, if Reason is so inadequate to procure the present happiness of man, and preserve order and harmony in the world, what means and power it possesses to procure an intimate knowledge of the Creator, and the final reward of