circumstance in this part of instinct, we find that the love of the parent may be length ened out beyond its ufual time, if the prefervation of the fpecies requires it; as we may fee in birds that drive away their young as foon as they are able to get their livelihood, but continue to feed them if they are tied to the neft, or confined within a cage, or by any other means appear to be out of a condition of fupplying their own neceffities.

This natural love is not obferved in animals to afcend from the young to the parent, which is not at all neceffary for the continuance of the fpecies: nor indeed in reafonable creatures does it rife in any proportion, as it fpreads itself downwards; for in all family affection, we find protection granted, and favours bestowed, are greater motives to love and tenderness, than fafety, benefits, or life received.

One would wonder to hear fceptical men difputing for the reafon of animals, and telling us it is only our pride and prejudices that will not allow them the ufe of that faculty.

Reafon fhews itself in all occurrences of life; whereas the brute makes no difcovery of fuch a talent, but what immediately regards his own prefervation, or the continuance of his fpecies. Animals in their generation are wifer than the fons of men; but their wildom is confined to a few particulars, and lies in a very narrow compafs. Take a brute out of his inftinct, and you find him wholly deprived of underftandin -To ufe an inftance that comes often under obfervation :

With what caution does the hen provide herself a neft in places unfrequented, and free from noife and ditturbance! When fhe has laid her eggs in fuch a manner that fhe can cover them, what care does fhe take in turning them frequently, that all parts may partake of the vital warmth! When the leaves them, to provide for her neceffary fuftenance, how punctually does fhe return before they have time to cool, and become incapable of producing an animal! In the fummer you fee her giving herself greater freedoms, and quitting her care for above two hours together; but in winter, when the rigour of the feafon would chill the principles of life, and deftroy the young one, the grows more affiduous in her attendance, and stays away but half the time. When the birth approaches, with how much nicety and attention does the help the chick to break its prifon! Not to take notice of

her covering it from the injuries of the weather, providing it proper nourishment, and teaching it to help itself; nor to mention her forfaking the neft, if after the usual time of reckoning, the young one does not make its appearance. A chymical opera tion could not be followed with greater art or diligence, than is feen in the hatching of a chick; though there are many other birds that fhew an infinitely greater fagacity in all the forementioned particulars.

But at the fame time the hen, that has all this feeming ingenuity (which is indeed ab folutely neceffary for the propagation of the fpecies) confidered in other refpects, is without the leaft glimmerings of thought or common fenfe. She mistakes a piece of chalk for an egg, and fits upon it in the fame manner: the is infenfible of any increase or diminution in the number of those fhe lays: fhe does not diftinguish between her own and thofe of another fpecies; and when the birth appears of never so different a bird, will cherish it for her own. In all these circumstances, which do not carry an immediate regard to the subsistence of herfelf or her fpecies, she is a very idiot.

There is not, in my opinion, any thing more mysterious in nature, than this inftinct in animals, which thus rifes above reafon, and falls infinitely fhort of it. It cannot be accounted for by any properties in matter, and at the fame time works after fo odd a manner, that one cannot think it the faculty of an intellectual being. For my own part, I look upon it as upon the principle of gravitation in bodies, which is not to be explained by any known qualities inherent in the bodies themselves, nor from any laws of mechaniim, but, according to the best notions of the greatest philofophers, is an immediate impreflion from the first Mover, and the divine energy acting in the creatures. Spectator.

9 26. The Neceffity of forming religious Principles at an early Age.

As foon as you are capable of reflection, you must perceive that there is a right and wrong in human actions. You fea that thofe who are born with the fame advantages of fortune, are not all equally profperous in the courfe of life. While fome of them, by wife and steady conduct, attain diftinction in the world, and pass their days with comfort and honour; others of the fame rank, by mean and vicious behaviour, forfeit the advantages of their birth, involve themfelves in much mifery, and end in be

ing a difgrace to their friends, and a burden en fociety. Early, then, you may learn that it is not on the external condition in which you find yourselves placed, but on the part which you are to act, that your welfare or unhappiness, your honour or infamy, depend. Now, when beginning to aft that part, what can be of greater moment, than to regulate your plan of conduct with the most serious attention, before you have yet committed any fatal or irretrievsble errors? If, instead of exerting reflection for this valuable purpose, you deliver yourselves up, at fo critical a time, to floth and pleasure; if you refuse to liften to any counfellor but humour, or to attend to any purfuit except that of amusement; if you allow yourfelves to float loofe and careless on the tide of life, ready to receive any direction which the current of fashion may chance to give you; what can you expect to follow from fuch beginnings? While fo many around you are undergoing the fad confequences of a like indifcretion, for what reafon fhall not thefe conSequences extend to you? Shall you only attain fuccefs without that preparation, and efcape dangers without that precaution, which is required of others? Shall happinefs grow up to you of its own accord, and folicit your acceptance, when, to the reft of mankind, it is the fruit of long cultivation, and the acquifition of labour and care? Deceive not yourselves with fuch arrogant hopes. Whatever be your rank, Providence will not, for your fake, reverse its eftablifhed order. By liftening to wife admonitions, and tempering the vivacity of youth with a proper mixture of serious thought, you may enfure chearfulness for the reft of your life; but by delivering yourselves up at prefent to giddiness and levity, you lay the foundation of lafting Blair,

beaviness of heart.

ter, and every station in life. Bad as the world is, respect is always paid to virtue. In the ufual course of human affairs it will be found, that a plain understanding, joined with acknowledged worth, contributes more to profperity, than the brightest parts without probity or honour. Whether fcience, or bufinefs, or public life, be your aim, virtue ftill enters, for a principal share, into all thofe great departments of fociety. It is connected with eminence, in every liberal art; with reputation, in every branch of fair and useful bufinefs; with diftinction, in every public ftation. The vigour which it gives the mind, and the weight which it adds to character; the generous fentiments which it breathes; the undaunted fpirit which it inspires, the ardour of diligence which it quickens, the freedom which it procures from pernicious and difhonourable avocations, are the foundations of all that is high in fame or great in fuccefs among men. Whatever ornamental or engaging endowments you now poffefs, virtue is a neceffary requifite, in order to their fhining with proper luftre. Feeble are the attractions of the fairest form, if it be fufpected that nothing within correfponds to the pleafing appearance without, Short are the triumphs of wit, when it is fuppofed to be the vehicle of malice. By whatever arts you may at first attract the attention, you can hold the esteem and fecure the hearts of others only by amiable difpofitions and the accomplishments of the mind. These are the qualities whofe influence will laft, when the luftre of all that once sparkled and dazzled has paffed away, Ibid.

28. The Happiness and Dignity of Manhood depend upon the Conduct of the youthful Age.

Let not the feason of youth be barren of improvements, fo effential to your felicity and honour. Your character is now of your own forming; your fate is in fome measure put into your own hands, Your nature is as yet pliant and foft. Habits have not established their dominion, Prejudices have not pre-occupied your underftanding. The world has not had time to contract and debase your affections. All your powers are more vigorous, difembarraffed and free, than they will be at any future period. Whatever impulse you now give to your defires and paffions, the direction is likely to continue. It will form the channel in which your life is to

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run; nay, it may determine an everlasting iffue. Confider then the employment of this important period as the higheft truft which fhall ever be committed to you; as, in a great measure, decifive of your happinefs, in time and in eternity. As in the fucceflion of the seasons, each, by the invariable laws of nature, affects the productions of what is next in courfe; fo, in human life, every period of our age, according as it is well or ill spent, influences the happiness of that which is to follow. Virtuous youth gradually brings forward accomplished and flourishing manhood; and fuch manhood paffes of itself, without uneafinefs, into refpectable and tranquil old age. But when nature is turned out of its regular courfe, diforder takes place in the moral, just as in the vegetable world. If the fpring put forth no bloffoms, in fummer there will be no beauty, and in autumn no fruit: So, if youth be trifled away without improvement, manhood will be contemptible, and old age miferable.

Blair.

29. Piety to God the Foundation of good Morals.

What I fhall first recommend is piety to God. With this I begin, both as the foundation of good morals, and as a difpofition particularly graceful and becoming in youth. To be void of it, argues a cold heart, deftitute of fome of the best affections which belong to that age. Youth is the feafon of warm and generous emotions. The heart fhould then fpontaneously rife into the admiration of what is great; glow with the love of what is fair and excellent; and melt at the discovery of tenderness and goodnefs. Where can any object be found, fo proper to kindle thofe affections, as the Father of the univerfe, and the Author of all felicity? Unmoved by veneration, can you contemplate that grandeur and majefty which his works every where display? Untouched by gratitude, can you view that profufion of good, which, in this pleafing feafon af life, his beneficent hand pours around you? Happy in the love and affection of thofe with whom you are connected, look up to the Supreme Being, as the infpirer of all the friendship which has ever been fhewn you by others; himself your best and your first friend; formerly, the fupporter of your infancy, and the guide of your childhood; now, the guardian of your youth, and the hope of your coming years. View religious homage as a natural expreflion of gratitude to him for all

Imprefs your minds with reverence for all that is facred. Let no wantonnefs of youthful fpirits, no compliance with the intemperate mirth of others, ever betray you into profane fallies. Besides the guilt which is thereby incurred, nothing gives a more odious appearance of petulance and prefumption to youth, than the affectation of treating religion with levity. Instead of being an evidence of fuperior understanding, it difcovers a pert and fhallow mind; which, vain of the firit fmatterings of knowledge, prefumes to make light of what the reft of mankind revere. At the fame time, you are not to imagine, that when exhorted to be religious, you are called upon to become more formal and folemn in your manners than others of the fame years; or to erect yourselves into fupercilious reprovers of thofe around you. The spirit of true religion breathes gentleness and affability. It gives a native unaffected eafe to the behaviour. It is focial, kind, and chearful; far removed from that gloomy and illiberal fuperftition which clouds the brow, fharpens the temper, dejects the fpirit, and teaches men to fit themfelves for another world, by neglecting the concerns of this. Let your religion, on the contrary, connect preparation for heaven with an honourable discharge of the duties of active life. Of fuch religion discover, on every proper occafion, that you are not afhamed; but avoid making any unneceffary oftentation of it before the world. Ibid.

$31. Modesty and Docility to be joined to Piety.

To piety join modefty and docility, reverence of your parents, and fubmiffion to thofe who are your fuperiors in knowledge, in ftation, and in years. Dependence and obedience belong to youth. Modesty is one of its chief ornaments; and has ever been efteemed a prefage of rifing merit. When entering on the career of

Ife, it is your part, not to affume the reins as yet into your hands; but to commit yourselves to the guidance of the more experienced, and to become wife by the wildom of those who have gone before you. Of all the follies incident to youth, there are none which either deform its prefent appearance, or blaft the profpect of its future profperity, more than felf-conceit, prefumption, and obftinacy. By checking is natural progrefs in improvement, they ix it in long immaturity; and frequently produce mifchiefs which can never be repaired. Yet these are vices too commonly found among the young. Big with enterprize, and elated by hope, they refolve to truft for fuccefs to none but themselves. Full of their own abilities, they deride the admonitions which are given them by their friends, as the timorous fuggeftions of age. Too wife to learn, too impatient to deliberate, too forward to be reftrained, they plunge, with precipitant indifcretion, into the midst of all the dangers with which life abounds. Blair.

§32. Sincerity and Truth recommended. It is neceffary to recommend to you fincerity and truth. This is the bafis of every vinue. That darkness of character, where we can fee no heart; thofe foldings of art, through which no native affection is allowed to penetrate, prefent an object, unamiable in every feafon of life, but particularly odious in youth. If, at an age when the heart is warm, when the emotions are ftrong, and when nature is expected to fhew herself free and open, you can already smile and deceive, what are we to look for, when you thall be longer hackneyed in the ways of men; when intereft fhall have completed the obduration of your heart, and experience thall have improved you in all the arts of guile? Diffimulation in youth is the forerunner of perfidy in old age. Its frit appearance is the fatal omen of grow ing depravity and future fhame. It degrades parts and learning; obfcures the Tatre of every accomplishment; and finks you into contempt with God and man. As you value, therefore, the approbation of Heaven, or the esteem of the world, cultivate the love of truth. In all your proceedings, be direct and confiftent. Ingenuity and candour poffefs the most powerful charm; they befpeak univerfal favour, and carry an apology for almost every failing. The path of truth is a plain and fafe path; that of falsehood is a perplexing

maze. After the first departure from fin cerity, it is not in your power to ftop. One artifice unavoidably leads on to another; till, as the intricacy of the labyrinth increafes, you are left entangled in your own fnare. Deceit difcovers a little mind, which ftops at temporary expedients, without rifing to comprehenfive views of conduct. It betrays, at the fame time, a daftardly fpirit. It is the refource of one who wants courage to avow his defigns, or to rest upon himfelf. Whereas, opennefs of character difplays that generous boldness, which ought to diftinguish youth. To fet out in the world with no other principle than a crafty attention to intereft, betokens one who is deftined for creeping through the inferior walks of life: but to give an early preference to honour above gain, when they ftand in competition; to defpife every advantage, which cannot be attained without difhoneft arts; to brook no meannefs, and to ftoop to no diffimulation; are the indications of a great mind, the prefages of future eminence and diftinction in life. At the fame time this virtuous fincerity is perfectly confiftent with the most prudent vigilance and caution. It is oppofed to cunning, not to true wifdom. It is not the fimplicity of a weak and improvident, but the candour of an enlarged and noble mind; of one who fcorns deceit, because he accounts it both bafe and unprofitable; and who feeks no difguife, because he needs none to hide him, Ibid.

$33. Benevolence and Humanity. Youth is the proper feafon of cultivating the benevolent and humane affections. As a great part of your happiness is to depend on the connections which you form with others, it is of high importance that you acquire betimes the temper and the manners which will render fuch connections comfortable. Let a fenfe of juftice be the foundation of all your focial qualities. In your moit early intercourfe with the world, and even in your youthful amusements, let, no unfairness be found. Engrave on your mind that facred rule, of doing in all things to others, according as you with that they fhould do unto you.' For this end, imprefs yourselves with a deep fenfe of the original and natural equality of men. Whatever advantages of birth or fortune you poffefs, never difplay them with an oftentatious fuperiority. Leave the fubordinations of rank, to regulate the intercourfe of more advanced years. At

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