From all these circumstances taken together, we are led to conclude, that Nature never conveys knowledge without intending it to be used;--that by a principle in our constitution, which we have denominated "common sense," Nature prompts even infants to employ their knowledge for their own special benefit;--that this principle continues invariably to act, till it is assisted or superseded by reason;--and that the process consists in drawing inferences, or lessons, from known facts, and in practically applying them to present circumstances. All which points the Educationist directly to the conclusion, that the communication of knowledge is one of the _means_, but not the _end_, of education;--that the lessons derived from the knowledge communicated, are infinitely more valuable than the knowledge itself;--and that the great design of education is, and ought to be, to train the young to know how to use, and to put to use, not only the knowledge communicated at school, but all the knowledge which they may acquire in their future journey through life. FOOTNOTES: [7] Note F. CHAP. X. _On Nature's Method of applying Knowledge by means of the Moral Sense, or Conscience._ Nature enables her pupils to apply knowledge by means of the moral sense, or conscience, as well as by the animal, or common sense. There is however this great difference in the manner in which they operate,--that whereas every infringement of the natural or physical laws which regulate the application of knowledge by what we have called the common sense, is invariably followed by its proper punishment,--the consequences of infringing the laws which regulate the moral sense, are neither so immediate, nor at the time so apparent. The child knows, that by putting his finger to the candle, burning and pain will instantly follow;--but the evil consequences of purloining sweet-meats, or telling a lie to avoid punishment, are not so obvious. Does Nature then put less value on moral integrity, than on worldly prudence? Certainly not. But in the latter case she deals with man more as a physical and intellectual being; and in the former, as a moral, a responsible, and an immortal being. The lower animals to a great extent participate with us in the benefits arising from attention to the laws which govern physical enjoyments; but they know nothing of a moral sense, which is peculiar to intelligent and accountable creatures. From this we may safely conclude, that the application of knowledge by means of the moral sense, or conscience, is of infinitely more importance to man than the application of his knowledge by the animal, or common sense.