create faculties, the whole of mankind will be treated in the same manner, and the same motives will be proposed to all men. But when we know the influence of innate dispositions, we perceive the necessity of having recourse in each person to his natural powers, and of fortifying or guiding them by cultivation.

I here repeat, that our faculties, inferior and superior, furnish the motives of our actions, that, in consequence, the motives are different like the faculties themselves; but that the proper aim or object of our actions is only one. I take it also for granted, that the cultivation of the faculties proper to Man is the aim of his existence; since they alone constitute moral rectitude, and general happiness, and submission to the laws of creation.

The superior faculties, when they act by themselves from their internal energy, do so with pleasure, and constitute the kingdom of love. But, whenever they must be excited in any way, or when the energy of the inferior faculties requires to be moderated, then government and obedience, or the rule of the law, begins. As the inferior faculties, however, exist in human nature, and stand in need of constant regulation, it is evident,

that CHRIST, although in His own person He fulfilled the law, could not abolish it. Its existence is the will of His heavenly Father, and the constitution of human nature evidently requires it.

The motives arising from the superior faculties of man, are also termed Religious and Moral; religious, as far as we stand in relation to GOD, and moral, in so far as it is our duty to act in such or such a manner with respect to mankind.

There can be no doubt that our Maker has bound us by laws which must be obeyed. These laws are established by the Creator, and have been confirmed by revelation. Man is a moral being, and the law of his natural morality has been confirmed by Christianity. This matter, exercising the greatest influence on the happiness of Man, is considered, with details, in my work on the Philosophical Principles of Phrenology.

Children may soon be made to comprehend that they cannot change the laws of nature, and to see the necessity of submitting to them. When they understand the tendency of these laws, they will feel respect and veneration for that Almighty Being who instituted them, and for His all-wise appointments. But it will be a matter of greater

difficulty to make every one comprehend and honestly love the general good as the aim of our existence, though it is conformable equally to the law, natural and revealed. The desire for the common welfare of mankind, is not strong enough in man, to allow us to depend on it as a sufficient motive of self-direction, and, accordingly, various means have been, and still must be employed, in order to direct our actions towards this point. A knowledge of the different motives of our actions, then, is indispensable. If the moral law be written in the heart of a man, that is, if the faculties of Justice, Benevolence, and Veneration be naturally most powerful in any person, let us appeal to them. If another be more disposed to obey, because it is commanded by the revealed law, that is, if his Hope and Marvellousness be naturally the most powerful faculties, let us not reject these motives. The same aim is to be attained, but the means may vary.

If the superior motives of man;—his natural charity, his religious faith, and his reasoning powers are not sufficient to direct his actions, inferior motives must be employed, such as love of approbation, acquisitiveness, reward and punishment, fear, &c. Many persons are prevented from

stealing, through the criminal code, or the fear of hell, or of being dishonoured.

The kingdom of fear and selfishness is infinitely more extensive than that of love. The former has existed, exists, and will long continue to exist, but the latter cannot come, as long as selfishness and the love of approbation are presented as the aim of our conduct. While these are considered as the objects of human existence, conquerors will prevail over their satellites, like BRENNUS, who sent wine from Italy to his countrymen, saying, If you like this wine, come and help me to conquer the country where it grows.

It is essential for a teacher, or any one who directs others, to know that different motives may produce the same action in different persons. One child may behave well through attachment to his parents; another through fear, or the love of approbation; a third through selfish views, or a feeling of duty.

Moreover, it ought to be kept in view as a principle in moral and intellectual education, that children do many things by mere imitation. They often adopt the manner of thinking and act

ing of those with whom they live. They consider as good that which they hear praised and see done by their parents. For this reason we know by the children whether we are liked or disliked in a family. This propensity to imitate will produce most effect in children whose natural character is not very determinate, and in them it may be applied with advantage as a means of instruction. Parents therefore become the best moral teachers; but let their moral conduct agree with their precepts, if they expect to produce any effect by their teaching. If they show in words an abhorrence of vice, let not their actions be stained by impurity. When they teach their children to avoid bad company, and to esteem virtue and excellence above the distinctions of wealth and rank, let them not be encircled themselves in fashion and vanity. If they exhort them to order, truth, candour, and charity, let them prove their sincerity by their own actions.

Many children, at an early age, are capable of feeling arguments, but several cannot. Parents and teachers should be always just and reasonable in what they require of them, and then never yield to any resistance or remonstrance whatever on the part of the child. A habit of submission is of the