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world he must become a fool, that he may be wise *.

The effects produced on the child, by observing the Mother act as a representative of his species, are also twofold. He perceives the Mother as a being acting for him, and at the same time overflowing with kindness and benevolence.

By this diffusion of benevolence, she becomes to him an object of the highest enjoyment. In her and through her he perceives himself provided for, and she receives his thanks by his looks and actions; by his twining round her and clinging to her in the fondest manner, and in preference to any other.

His feelings must be awakened, his sympathy must be excited, his heart must be warmed; but only through the kind attention, the benevolent treatment which he constantly experiences.

As a being that acts for him, the child beholds in the Mother a ruling power, on which he entirely depends, and to which he will and

* It is virtue, direct virtue, which is the hard and valuable part of education, and to which all other considerations and accomplishments should be postponed.—Locke.

does submit. He subjects his will and his actions to her person, in which he perceives a higher or ruling law, as if it were personified: he begins and tries to do, with a willing mind, what he conceives to be his duty. He beholds in his Mother much more than what he is himself, something superior, of a higher nature, inconceivable to him, though evidently always solicitous for and tending towards his welfare. Thus, hitherto unknown and obscure ideas of a higher, all-powerful and benevolent Being are awakened, and gradually rise to life within him.

His submission assumes the character of an unfeigned and affectionate veneration: in a word, his filial love shews itself as the first germ of religion. The effects which this treatment of the Mother produces on the heart of the child, are therefore moral and religious at , the same time.

The sensual perception of her acting leads to reflections of a spiritual nature. In the same manner as she brings him, through Love, Faith, and Gratitude, to obedience and submission, so also is she careful to give to these sentiments a higher turn, by directing them towards whatever is spiritual and divine. Thus it is clearly proved that moral education, as long as it remains elementary, limits itself to the work of leading the child through the great fundamental principle of Love, Faith, and Gratitude, to obedience and self-dominion.

Without these sentiments, obedience and self-dominion are acts destitute of all morality.

Obedience, the fruit of fear or selfishness, is only a brutish act.

Obedience produced by the terror of a higher, over-awing power only, not originating in Love towards Parents and Instructors, is a foe to innocence, to liberty, and to whatever is sacred in human nature.

The child becomes morally corrupted; he becomes ungovernable, and averse to his duty, from the absence of love towards him who suggests it.

Moral cultivation, therefore, embraces three essential parts.

Obedience, originating in Love, Faith, and Gratitude: Self-dominion, obtained by the same means: Self-examination, in thoughts, words, and actions.

Elementary religious cultivation is attained when it directs the filial faith and gratitude of the pupil towards the invisible Being, towards God, the Creator, just Ruler, and tender Parent of all.

The manner in which these sentiments are to be directed, is shewn in the Gospel.

There, where Christianity sheds its blessings, and through Christianity alone, is a pure and perfect elementary cultivation attainable. In religious cultivation, Love, Faith, and Gratitude should be kindled within the child by the divine spark of Love which the Creator himself has imparted to human nature. All our sentiments and actions are unprofitable, unless they are the result of a pure love to God. But where can the child behold a perfect pattern; one whose sentiments and actions are influenced by pure love to God? Neither in himself, nor in others, but only in the Gospel. It is the Gospel which brings to the child's intuition an example of perfect Love, in the person of Christ. In Him alone, in his Love, Faith, and Gratitude; in his voluntary sacrifice and atonement; in an obedience towards the Father, which did not oppose even the death of the cross in his twofold nature; in all his varied relations, Christ appears as a perfect pattern of love, the only model worthy of imitation. In him the child beholds the tender,

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compassionate Parent, the liberal benefactor of man; and hence his heart is filled with sentiments of love, faith, and gratitude towards our blessed Saviour, in the same manner as it was first inspired with these sentiments towards the Mother. Christ appears to him the same in respect to the universal, as the Mother does in respect to her individual family. Through Him the child's love, faith, and gratitude are gradually directed towards the invisible, eternal, and universal Father, in the same manner as, through the Mother, the child's love was previously turned towards his earthly Father.

No man knoweth the Father but the Son, and he to whom the Son will reveal him.

No man cometh to the Father but by me.

CONVERSATION I.

Mother. My dear child, it is my most earnest desire, and the wish nearest to my heart, that you should become truly happy on earth, and enjoy hereafter the blessings which are prepered for the good in heaven. But without religion, my dear child, no one can

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