Still higher are the motives derived from the natural affections, as distinguished from true religion, which are, for the most part, benevolent in their tendencies,― passing beyond self to regard the welfare of others. Of these we may specify:

1. Affection for kindred, or the love of parents, brothers, sisters, and other relatives.

2. Affection for friends.

3. The love of country. 4. Pity to the distressed.

It is obvious that in these affections the individual goes out of himself, at least to a certain extent, and regards the well-being of others.

The first two forms of benevolent emotion are peculiarly elevated and noble impulses to study, and may be made to operate with great power.

One of the most successful female teachers of the age, being asked upon what motive she most relied as a stimulus to effort, replied, on the affection of the scholars for the teacher.

This is but the transfer of filial affection to the teacher.

No less elevated are love of country and pity for the oppressed, though they are less rarely felt as impulses to study.

Yet a noble youth, like Clarkson, desirous to labor to deliver his country from the guilt of slavery, and his fellow-men from its misery, might be impelled to earnest study by both.

Under this head, Stewart includes resentment, and the various angry passions engrafted upon it. But it is obvious that resentment involves an action

of the moral nature, and presupposes the existence of society and of individual and social rights, and is directed against their real or supposed violation.

Nevertheless it may well be considered at this point as often an element of great disturbing power in the work of education. It is designed to be directed against wrong, and has its just ends, and those of transcendent moment.

But too often it is aroused by passionate or unjust punishment, and thus the sense of justice is arrayed against the teacher. When this takes place, the best influence of the teacher over his pupils is lost. The sense of justice, even in the youngest and feeblest scholar, cannot be safely trifled with. Force, terror and fear, may subdue the weak, but they cannot eradicate the convictions of the moral nature. Let no teacher, therefore, lightly do violence to the sense of justice in a child. A mind subdued solely by force and fear, and filled with hidden resentment towards the teacher, is a stifled volcano, ever ready to burst into flames. A school of such scholars can make no healthy progress in study.

Still higher in the scale of motives are arranged: 1. Rational self-love, or an enlarged and rational regard to our welfare, viewed as a whole.

2. A sense of moral obligation, or a regard to right and wrong, honor and dishonor.

3. Supreme and holy love to God, and impartial

love to men.

With respect to these moving powers, it deserves to be prominently stated, that though they are not

to be confounded with each other, yet they all lead to the same course of conduct, and tend to the same ultimate results.

excess.

It is, however, the grand and peculiar characteristic of the two last, that they cannot be carried to This arises from the fact that the relations of man to God, and moral rectitude, are the ruling ideas in the creation and organization of intelligent minds. The nature of mind cannot be understood except in its correlation to God, nor can its destiny be realized, except in vital communion with Him. He is its life, and moral rectitude its eternal rule of of action. Hence these motive powers ought constantly to exercise supreme and all-controlling sway. All other impulses and powers ought to be at all times subordinated to them, and in such subordination is found the perfect health and the true balance of the mind.

If, moreover, these powers were always in full and vigorous exercise, they would furnish the most perfect motives to excite and direct the will in the pursuit of knowledge, and in the attainment of mental discipline.

There is, however, a limitation to the power of calling them into exercise and employing them effectively, in the defective character of many teachers. And here we see a striking contrast between these and the lower or corporeal stimuli. To employ the latter, implies no elevation of moral character; but to employ these highest motives in their full power, implies the highest moral elevation in the teacher.

As capable of co-operating with the moral powers, Stewart mentions certain other impulsive powers, which, if strictly analyzed, might be found, at least in part, to be combinations or modifications of the desires before mentioned. Yet, viewed in this relation, they perhaps deserve a separate consideration. They are:

1. Decency, or a regard to character.

2. Sympathy, or the power of appreciating and sharing the thoughts and emotions of others. 3. A sense of the ridiculous.

4. Taste, in its relations to morals.

No one can fail to see how effectively each of these motive powers can be employed by a skilful teacher in the work of confirming his pupils in those courses of conduct demanded by moral rectitude and benevolence. The power of sympathy and of ridicule in particular are very great. They may be employed with fatal effect against virtuous conduct, and have been, to a fearful extent. The same is true of the principle of taste. The more important is it, therefore, to redeem them from perversion, and to consecrate them to their true and legitimate ends.

Such, then, is a summary and comprehensive view of the impulsive powers which God has placed at our control, to be used in the great work of teaching. Who can survey so wide a field, and not be affected by this manifold and varied development of the ideas of God, in the constitution of man? Who does not see that properly to understand and wisely to use them, requires careful study

and experience? Nor is this all;-it demands the highest excellence of moral character, properly to employ the highest motive powers.

Let us now consider some practical suggestions as to the wisest and most effectual use of these impulsive powers in the work of education.

The great and fundamental principles by which our practice should be universally controlled are these:

1. We should learn how to employ all the impulsive powers which the Creator has provided, and thus secure a great variety of resources, and not be limited to a few.

2. We should prevent any of them from assuming diseased and perverted forms by excessive or disproportioned stimulation.

3. Great care should be taken to discover whether any of them are acting as disturbing forces to impede the work of education; and, if so, to suspend and neutralize their influence.

4. To effect these ends, a proper relation and subordination of the inferior powers to those that are highest, and whose influence extends to all, should be carefully preserved.

That there is in the divine idea, and in reality, a difference among them in dignity, importance and just authority, has been already clearly evinced.

To some, therefore, supremacy of sway rightfully belongs. These are, the love of God and of man; a regard to moral rectitude and honor; and a rational regard to our own highest welfare. It belongs to the true and perfect idea of man that he