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Therefore, in order to exalt the condition of a nation, the Master who presides over our birth, has but to raise up a band of choice spirits, lovers of truth and order, endowed with courage and prudence, and the aspect of affairs will soon change, and the people will become a great and flourishing nation. We beg the reader to study history with this view, and he will see with astonishment the degree to which God intervenes in human affairs, however unperceived by men. And this intervention consists in the allotment of the divers souls that enter into life. But there is another divine intervention equally mysterious and continuous, and of equal importance. It produces the equality of sexes at all times and in all places. Now this equality is ascertained by the calculations of the whole population of our globe. In general, twenty-one boys are born to twenty girls; but towards the age of manhood the number is equalized, from so many more boys than girls dying in infancy and childhood. In a population of ten thousand the equality will appear annually, in fifty thousand every month, in ten millions every day

But whence this equality of sexes in the human family? We can only, like Hufeland, refer it to an order superior to that of nature, to the intervention of Providence, who thus carefully preserves that human family which He has set over the whole of His terrestrial creation. The equality of the sexes is one of the characteristics of the human race. Among animals the number of females greatly preponderates, because there the only object is the continuance of the species, whereas the husband and wife must be indissolubly united; for this is required by the dignity of our nature, and is indispensable for the education of children, for the happiness of married life, and for the good order of society. On the other hand, is it not true that the difference of sex determines a certain habit of thought and feeling, and in this way produces a certain stamp of character, which pervades and materially influences the whole life, yet without interfering with the free will of the individual? and these are prodigies which are every instant renewed in the human family scattered over the globe. They prove that

its Author is ever at hand, and exercises over it the authority of a Father, who is as watchful as He is powerful. Our course of language will proclaim to children these two prodigies, which so many go to their graves without knowing, and which are eminently calculated to enhance their reverence for the Divine Majesty. But in speaking on these subjects the teacher must beware of exciting undue curiosity; for we must respect the innocence of childhood, and never forget the words of our Saviour: "Whoso shall receive one such little child in my name, receiveth me; but whoso shall offend one of these little ones which believe in me, it were better for him that a millstone were hanged about his neck, and that he were drowned in the depth of the sea*."

The Creator intervenes also in another way in the birth of men, besides the sex. He assigns to each individual a peculiar countenance and organization, by means of which every one is distinguished from his fellows. Take away this distinction and society must be destroyed; for not being able to distinguish, we could not either recognize each other. Yet it is not the parents who establish the distinguishing characteristics of their children, for they are but blind instruments in the hands of the Father of the human family, who provides for the wants of the whole, without imparting to us the means or the secrets of His ineffable wisdom. Lastly, the Creator exercises His empire over all His living creatures by the indelible laws which He prescribes to them. Among animals, each separate kind has its particular instinct, which directs it uniformly, and leaves very little choice of action to them. They are born either herbivorous or carnivorous; they remain such as they are, because they cannot be otherwise; and in this they deserve neither praise nor blame they act involuntarily according to their nature. Thus it is that animals of the same kind are ever the same: there is in the animal world neither advancement nor falling off; neither degeneracy nor improvement. Thus also it is that this world is always in

:

* Matt. xviii. 5, 6.

perfect harmony, and is preserved uninjured for the use of man amidst all the strife and death which passes over its surface. The Creator has meted out the various instincts, and here too He governs as sovereign Lord, and with infinite wisdom. When we reflect that man himself is to a certain degree dependent on his organization, and that the difference of sex exercises such influence over the whole tenor of his life, we are tempted to believe that the diversity in the instincts of animals depends on the diversity of their organs, which present the most wonderful variety, whilst at the same time they display the inexhaustible riches of divine wisdom. In pointing out this variety, these riches, this wisdom, as displayed in the animal world, our course of language will not discuss the question on which the learned never have come, and probably never will, to any satisfactory conclusion. All that we shall do, will be to explain to children, that the animal having neither reason nor conscience, cannot be responsible; and that though we may chastise in order to train him for our use, he is not deserving of punishment, and ought to excite in us no anger. The teacher will remember, that a child who is cruel towards animals will probably become so towards men.

Man also is governed by the primitive tendencies which come to him from the Creator; but he is free; he may err and stray in the way of life, and either rise or fall in the scale of beings. To direct him aright, the Creator has engraven on his heart an indelible law, which prescribes all that is honest and right and of good report, and forbids all that is evil, not only in word and action, but in the most secret thoughts. Men are indeed free, and are but too apt to trangress this law. Nevertheless they cannot entirely shake it off; and to this law we owe all of security, peace, and prosperity, that prevails on earth. This holy law written in the heart of man, with promises and threats that extend to eternity, completes the picture of the Divine Majesty, and proclaims the presence of the thrice-holy God. And our course of language, which seeks to inspire its pupils with profound reverence for the Deity, will not omit this feature in the picture.

To animate Gratitude towards God.

In piety, reverence addresses itself to the Creator and Sovereign Lord of the Universe, while gratitude attaches itself to the Heavenly Father, whom the Son alone has known, and whom He came on earth to reveal to His disciples; to those who hear his voice, who hearken to Him, and believe in Him.

Motives of Gratitude.

In speaking to children of the greatness of God, in order to inspire them with due reverence, we at the same time display His innumerable gifts, and thus inspire them with a desire to render something in return: i. e., with gratitude. Nevertheless reverence and gratitude are two perfectly distinct feelings: one is the homage due to the Divine Majesty, and is compounded of humility and admiration; the other is the homage offered to the fatherly goodness of Him, who though seated on the throne of the Universe, deigns to love and to watch over us as His children. Reverence opens a wide chasm between heaven and earth, but gratitude casts a bridge

across it.

Our course of language will cultivate both feelings. It will always set forth the same living God to the pupils; but sometimes it will direct their attention to his marvellous greatness; sometimes to the touching and inexhaustible proofs of His goodness. And here it will carefully apply to Him the endearing name which our Lord Himself has taught us. Oh! that it may awaken corresponding feelings in their young hearts! In speaking of the fatherhood of God, it will speak of that which is familiar to the child, who will naturally be led on to draw a comparison between the Heavenly Father and the earthly parents whom He has set over His young children. The creature must necessarily sink in comparison with the Creator, but such is the truth, and we must not disguise it; only whilst rendering to God what belongs to God, we shall beware of withholding from parents what belongs to them. Besides, we have already observed that piety towards God is

the same feeling which attaches us to our parents while in the cradle, and then without quitting the earth, soars upwards towards our Father in Heaven. Teachers must attend to this in interpreting the course of language, and must avoid lowering the parents in order to exalt a Father who needs no exaggerations, and will accept of none.

The following are some of the thoughts which will enter into our course of language in order to animate the gratitude of our pupils.

It is our Heavenly Father who successively calls us out of nothing to enjoy life in His magnificent universe. It is not our mother who formed our wonderful organs, but our Heavenly Father, who has fashioned us with a divine skill that is incomprehensible to us. He has traced His image upon our souls, in order that we should become His children, and heirs of everlasting life. He has placed us at the head of His terrestrial creation; for the earth is ours, the animals are in subjection to us, and the plants are at our disposal. The trees, loaded with their ripe fruit, seem to say to us, "Receive from us the gifts tendered to you by your Heavenly Father." He it is who has inspired our parents with tenderness and love, and they can only give to us what they have received from Him. To guide us amidst the snares of life, He has given us a faithful monitor, conscience, which speaks in His name. We had wandered out of the way of life, and our Heavenly Father so loved us that He sent His only begotten Son, that we should not perish, but have everlasting life*. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God t."

The two last motives are exclusively Christian, and are calculated to produce in the heart that holy fire which our Saviour came to kindle upon earth. For it is of Him that St. John says, "We love Him because He first loved "He first loved us!" The goodness of the Heavenly Father has been from the first totally gratuitous. It is the goodness of the Creator and Master, who, as said the Apostle at Athens, "needeth not any thing, seeing He

us."

* John iii. 16.

† 1 John iii. 1.

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