In conclusion, it may be necessary to remark, that from these latter circumstances, another and a directly opposite inference may be drawn, which we must not allow to pass without observation.--It may be said, that the very postponement of the legislative powers of conscience till the years of manhood, shews, that religion and morals are not designed to be taught till that period arrive. Now, to this there are two answers.--_First_, if it were correct, it would set aside, and render useless almost all the other indications of Nature on this subject. In accordance with the view taken of the circumstances as above, these indications are perfectly harmonious and effective; but, in the view of the case which this argument supposes, they are all inconsistent and useless.--But, _secondly_, if this argument proves any thing, it proves too much, and would infer the absurd proposition, that physical and intellectual qualities are superior in value to moral attainments;--a proposition that is contradicted, as we have shewn, by every operation and circumstance in Nature and providence. It is in direct opposition also to all the unsophisticated feelings of human Nature. No thinking person will venture to affirm, that the beauty of the courtezan, the strength of the robber, or the intelligence and sagacity of the swindler, are more to be honoured than the generous qualities of a Wilberforce or a Howard. And therefore it is, that from a calm and dispassionate consideration of these facts, and independently altogether of revelation, we cannot see how any impartial philosophic mind can evade the conclusion, that the chief object to be attended to in the education of the young, and to which every thing else should be strictly subservient, is _their regular and early training in religion and morals_. CHAP. XI. _On Nature's Method of Training her Pupils to Communicate their Knowledge._ There is yet a _Fourth_ process in the educational system of Nature, which may be termed supplementary, as it is not intended solely, nor even chiefly, for the good of the pupil himself, but for the community.--This process of Nature consists in the training of her pupil to communicate, by language, not only his own wishes and wants, but also, and perhaps chiefly, the knowledge and experience which he himself has attained. The three previous processes of Nature were in a great measure selfish,--referring to the pupil as an individual, and are of use although he should be alone, and isolated from all others of his species; but this is characteristically social, and to the monk and the hermit is altogether useless.