approbation or displeasure of their earthly parents or
teachers, or even the fear of the rod and correction, is not enough.
Children are capable of being restrained by much higher motives, and
stimulated to duty by nobler and more generous feelings. The greatness,
the holiness, the unwearied goodness, and the omnipresence of their
heavenly Father, present to the rational and tender affections of the
young, a constantly increasing stimulus to obedience and
self-controul;--while the fear of mere physical suffering will be found
daily to decrease, and may perhaps in some powerful minds at last
altogether disappear. The horse and the dog were intended to be trained
in the one way;--but rational and intelligent minds were obviously
intended to be trained in the other.

Of these facts, connected as they are with the application of knowledge
by means of the moral sense, the Educationist must make use for the
perfecting of his science. They are the most valuable, and therefore
they ought to form the most important branch of his investigations. All
the other parts of Nature's teaching were but means;--this is obviously
the great end she designed by using them, and therefore it ought to be
his also.

In regard to the practical working of this important part of Nature's
educational process, we need only remark here, that the application of
the pupil's knowledge connected with the moral sense, is precisely the
same in form, as in that connected with the common sense. There is
always here first, as in the former case, some fundamental truth,
generally derived from Scripture, or founded on some moral maxim, and
presented in the form of a precept, a promise, a threatening, or an
example;--there is next a lesson or inference drawn from this
truth;--and there is, lastly, a practical application of that lesson or
inference to present circumstances.

For the purpose of illustrating this, let us suppose that a boy who has
been trained in imitation of Nature, is tempted by some ungodly
acquaintances to join with them in absenting himself from public
worship, and in breaking the Sabbath. The moment that such a temptation
is suggested to him, a feeling arises in his mind, which will take
something like the following form:--"I ought not to absent myself from
public worship;"--"I ought not to break the Sabbath;"--"I ought not to
keep bad company." Here are three distinct lessons suited to the
occasion, obviously derived from his previous kno