CHAPTER XVII.

HABITS OF SYSTEM AND ORDER.

Any discussion of the equality of the sexes, as to intellectual

capacity, seems frivolous and useless, both because it can never be

decided, and because there would be no possible advantage in the

decision. But one topic, which is often drawn into this discussion,

is of far more consequence; and that is, the relative importance and

difficulty of the duties a woman is called to perform.

It is generally assumed, and almost as generally conceded, that a

housekeeper's business and cares are contracted and trivial; and that

the proper discharge of her duties demands far less expansion of mind

and vigor of intellect than the pursuits of the other sex. This idea

has prevailed because women, as a mass, have never been educated with

reference to their most important duties; while that portion of their

employments which is of least value has been regarded as the chief,

if not the sole, concern of a woman. The covering of the body, the

convenience of residences, and the gratification of the appetite, have

been too much regarded as the chief objects on which her intellectual

powers are to be exercised.

But as society gradually shakes off the remnants of barbarism and the

intellectual and moral interests of man rise, in estimation, above the

merely sensual, a truer estimate is formed of woman's duties, and of

the measure of intellect requisite for the proper discharge of them.

Let any man of sense and discernment become the member of a large

household, in which a well-educated and pious woman is endeavoring

systematically to discharge her multiform duties; let him fully

comprehend all her cares, difficulties, and perplexities; and it is

probable he would coincide in the opinion that no statesman, at the

head of a nation's affairs, had more frequent calls for wisdom,

firmness, tact, discrimination, prudence, and versatility of talent,

than such a woman.

She has a husband, to whose peculiar tastes and habits she must

accommodate herself; she has children whose health she must guard,

whose physical constitutions she must study and develop, whose temper

and habits she must regulate, whose principles she must form, whose

pursuits she must guide. She has constantly changing domestics, with

all varieties of temper and habits, whom she must govern, instruct,

and direct; she is required to regulate the finances of the domestic

state, and constantly to adapt expenditures to the means and to the

relative claims of each department. She has the direction of the

kitchen, where ignorance, forgetfulness, and awkwardness are to be so

regulated that the various operations shall each start at the right

time, and all be in completeness at the same given hour. She has the

claims of society to meet, visits to receive and return, and the duties

of hospitality to sustain. She has the poor to relieve; benevolent

societies to aid; the schools of her children to inquire and decide

about; the care of the sick and the aged; the nursing of infancy; and

the endless miscellany of odd items, constantly recurring in a large

family.

Surely, it is a pernicious and mistaken idea, that the duties which

tax a woman's mind are petty, trivial, or unworthy of the highest grade

of intellect and moral worth. Instead of allowing this feeling, every

woman should imbibe, from early youth, the impression that she is in

training for the discharge of the most important, the most difficult,

and the most sacred and interesting duties that can possibly employ

the highest intellect. She ought to feel that her station and

responsibilities in the great drama of life are second to none, either

as viewed by her Maker, or in the estimation of all minds whose judgment

is most worthy of respect.

She who is the mother and housekeeper in a large family is the sovereign

of an empire, demanding more varied cares, and involving more difficult

duties, than are really exacted of her who wears a crown and professedly

regulates the interests of the greatest nation on earth.

There is no one thing more necessary to a housekeeper in performing

her varied duties, than _a habit of system and order_; and yet,

the peculiarly desultory nature of women's pursuits, and the

embarrassments resulting from the state of domestic service in this

country, render it very difficult to form such a habit. But it is

sometimes the case that women who could and would carry forward a

systematic plan of domestic economy do not attempt it, simply from a

want of knowledge of the various modes of introducing it. It is with

reference to such, that various modes of securing system and order,

which the writer has seen adopted, will be pointed out.

A wise economy is nowhere more conspicuous, than in a systematic

_apportionment of time_ to different pursuits. There are duties

of a religious, intellectual, social, and domestic nature, each having

different relative claims on attention. Unless a person has some general

plan of apportioning these claims, some will intrench on others, and

some, it is probable, will be entirely excluded. Thus, some find

religious, social, and domestic duties so numerous, that no time is

given to intellectual improvement. Others find either social, or

benevolent, or religious interests excluded by the extent and variety

of other engagements.

It is wise, therefore, for all persons to devise a systematic plan,

which they will at least keep in view, and aim to accomplish; and by

which a proper proportion of time shall be secured for all the duties

of life.

In forming such a plan, every woman must accommodate herself to the

peculiarities of her situation. If she has a large family and a small

income, she must devote far more time to the simple duty of providing

food and raiment than would be right were she in affluence, and with

a small family. It is impossible, therefore, to draw out any general

plan, which all can adopt. But there are some _general principles,_

which ought to be the guiding rules, when a woman arranges her domestic

employments. These principles are to be based on Christianity, which

teaches us to "seek first the kingdom of God," and to deem food,

raiment, and the conveniences of life, as of secondary account. Every

woman, then, ought to start with the assumption, that the moral and

religious interests of her family are of more consequence than any

worldly concern, and that, whatever else may be sacrificed, these shall

be the leading object, in all her arrangements, in respect to time,

money, and attention.

It is also one of the plainest requisitions of Christianity, that we

devote some of our time and efforts to the comfort and improvement of

others. There is no duty so constantly enforced, both in the Old and

New Testament, as that of charity, in dispensing to those who are

destitute of the blessings we enjoy. In selecting objects of charity,

the same rule applies to others as to ourselves; their moral and

religions interests are of the highest moment, and for them, as well

as for ourselves, we are to "seek first the kingdom of God."

Another general principle is, that our intellectual and social interests

are to be preferred to the mere gratification of taste or appetite.

A portion of time, therefore, must be devoted to the cultivation of

the intellect and the social affections.

Another is, that the mere gratification of appetite is to be placed

last in our estimate; so that, when a question arises as to which shall

be sacrificed, some intellectual, moral, or social advantage, or some

gratification of sense, we should invariably sacrifice the last.

As health is indispensable to the discharge of every duty, nothing

which sacrifices that blessing is to be allowed in order to gain any

other advantage or enjoyment. There are emergencies, when it is right

to risk health and life, to save ourselves and others from greater

evils; but these are exceptions, which do not militate against the

general rule. Many persons imagine that, if they violate the laws of

health, in order to attend to religious or domestic duties, they are

guiltless before God. But such greatly mistake. We directly violate

the law, "Thou shalt not kill," when we do what tends to risk or shorten

our own life. The life and happiness of all his creatures are dear to

our Creator; and he is as much displeased when we injure our own

interests, as when we injure those of others. The idea, therefore,

that we are excusable if we harm no one but ourselves, is false and

pernicious. These, then, are some general principles, to guide a woman

in systematizing her duties and pursuits.

The Creator of all things is a Being of perfect system and order; and,

to aid us in our duty in this respect, he has divided our time, by a

regularly returning day of rest from worldly business. In following

this example, the intervening six days maybe subdivided to secure

similar benefits. In doing this, a certain portion of time must be

given to procure the means of livelihood, and for preparing food,

raiment, and dwellings. To these objects, some must devote more, and

others less, attention. The remainder of time not necessarily thus

employed, might be divided somewhat in this manner: The leisure of two

afternoons and evenings could be devoted to religious and benevolent

objects, such as religious meetings, charitable associations, school

visiting, and attention to the sick and poor. The leisure of two other

days might be devoted to intellectual improvement, and the pursuits

of taste. The leisure of another day might be devoted to social

enjoyments, in making or receiving visits; and that of another, to

miscellaneous domestic pursuits, not included in the other particulars.

It is probable that few persons could carry out such an arrangement

very strictly; but every one can make a systematic apportionment of

time, and at least _aim_ at accomplishing it; and they can also

compare with such a general outline, the time which they actually

devote to these different objects, for the purpose of modifying any

mistaken proportions.

Without attempting any such systematic employment of time, and carrying

it out, so far as they can control circumstances, most women are rather

driven along by the daily occurrences of life; so that, instead of

being the intelligent regulators of their own time, they are the mere

sport of circumstances. There is nothing which so distinctly marks the

difference between weak and strong minds as the question, whether they

control circumstances or circumstances control them.

It is very much to be feared, that the apportionment of time actually

made by most women exactly inverts the order required by reason and

Christianity. Thus, the furnishing a needless variety of food, the

conveniences of dwellings, and the adornments of dress, often take a

larger portion of time than is given to any other object. Next after

this, comes intellectual improvement; and, last of all, benevolence

and religion.

It may be urged, that it is indispensable for most persons to give

more time to earn a livelihood, and to prepare food, raiment, and

dwellings, than, to any other object. But it may be asked, how much

of the time, devoted to these objects, is employed in preparing

varieties of food not necessary, but rather injurious, and how much

is spent for those parts of dress and furniture not indispensable, and

merely ornamental? Let a woman subtract from her domestic employments

all the time given to pursuits which are of no use, except as they

gratify a taste for ornament, or minister increased varieties to tempt

the appetite, and she will find that much which she calls "domestic

duty," and which prevents her attention to intellectual, benevolent,

and religious objects, should be called by a very different name.

No woman has a right to give up attention to the higher interests of

herself and others, for the ornaments of person or the gratification

of the palate. To a certain extent, these lower objects are lawful and

desirable; but when they intrude on nobler interests, they become

selfish and degrading. Every woman, then, when employing her hands in

ornamenting her person, her children, or her house, ought to calculate

whether she has devoted as _much_ time to the really more important

wants of herself and others. If she has not, she may know that she is

doing wrong, and that her system for apportioning her time and pursuits

should be altered.

Some persons endeavor to systematize their pursuits by apportioning

them to particular hours of each day. For example, a certain period

before breakfast, is given to devotional duties; after breakfast,

certain hours are devoted to exercise and domestic employments; other

hours, to sewing, or reading, or visiting; and others, to benevolent

duties. But in most cases, it is more difficult to systematize the

hours of each day, than it is to secure some regular division of the

week.

In regard to the minutia of family work, the writer has known the

following methods to be adopted. Monday, with some of the best

housekeepers, is devoted to preparing for the labors of the week. Any

extra cooking, the purchasing of articles to be used during the week,

the assorting of clothes for the wash, and mending such as would

otherwise be injured--these, and similar items, belong to this day.

Tuesday is devoted to washing, and Wednesday to ironing. On Thursday,

the ironing is finished off, the clothes are folded and put away, and

all articles which need mending are put in the mending-basket, and

attended to. Friday is devoted to sweeping and house-cleaning. On

Saturday, and especially the last Saturday of every month, every

department is put in order; the casters and table furniture are

regulated, the pantry and cellar inspected, the trunks, drawers, and

closets arranged, and every thing about the house put in order for

Sunday. By this regular recurrence of a particular time for inspecting

every thing, nothing is forgotten till ruined by neglect.

Another mode of systematizing relates to providing proper supplies of

conveniences, and proper places in which to keep them. Thus, some

ladies keep a large closet, in which are placed the tubs, pails,

dippers, soap-dishes, starch, blueing, clothes-lines, clothes-pins,

and every other article used in washing; and in the same, or another

place, is kept every convenience for ironing. In the sewing department,

a trunk, with suitable partitions, is provided, in which are placed,

each in its proper place, white thread of all sizes, colored thread,

yarns for mending, colored and black sewing-silks and twist, tapes and

bobbins of all sizes, white and colored welting-cords, silk braids and

cords, needles of all sizes, papers of pins, remnants of linen and

colored cambric, a supply of all kinds of buttons used in the family,

black and white hooks and eyes, a yard measure, and all the patterns

used in cutting and fitting. These are done up in separate parcels,

and labeled. In another trunk, or in a piece-bag, such as has been

previously described, are kept all pieces used in mending, arranged

in order. A trunk, like the first mentioned, will save many steps, and

often much time and perplexity; while by purchasing articles thus by

the quantity, they come much cheaper than if bought in little portions

as they are wanted. Such a trunk should be kept locked, and a smaller

supply for current use retained in a work-basket.

A full supply of all conveniences in the kitchen and cellar, and a

place appointed for each article, very much facilitate domestic labor.

For want of this, much vexation and loss of time is occasioned while

seeking vessels in use, or in cleansing those employed by different

persons for various purposes. It would be far better for a lady to

give up some expensive article in the parlor, and apply the money thus

saved for kitchen conveniences, than to have a stinted supply where

the most labor is to be performed, If our countrywomen would devote

more to comfort and convenience, and less to show, it would be a great

improvement. Expensive mirrors and pier-tables in the parlor, and an

unpainted, gloomy, ill-furnished kitchen, not unfrequently are found

under the same roof.

Another important item in systematic economy is, the apportioning of

_regular_ employment to the various members of a family. If a

housekeeper can secure the cooperation of _all_ her family, she will

find that "many hands make light work." There is no greater mistake

than in bringing up children to feel that they must be taken care of,

and waited on by others, without any corresponding obligations on their

part. The extent to which young children can be made useful in a family

would seem surprising to those who have never seen a _systematic_ and

_regular_ plan for utilizing their services. The writer has been in a

family where a little girl, of eight or nine years of age, washed and

dressed herself and young brother, and made their small beds, before

breakfast; set and cleared all the tables for meals, with a little help

from a grown person in moving tables and spreading cloths; while all the

dusting of parlors and chambers was also neatly performed by her. A

brother of ten years old brought in and piled all the wood used in the

kitchen and parlor, brushed the boots and shoes, went on errands, and

took all the care of the poultry. They were children whose parents could

afford to hire servants to do this, but who chose to have their children

grow up healthy and industrious, while proper instruction, system, and

encouragement made these services rather a pleasure than otherwise, to

the children.

Some parents pay their children for such services; but this is

hazardous, as tending to make them feel that they are not bound to be

helpful without pay, and also as tending to produce a hoarding,

money-making spirit. But where children have no hoarding propensities,

and need to acquire a sense of the value of property, it may be well

to let them earn money for some extra services rather as a favor. When

this is done, they should be taught to spend it for others, as well

as for themselves; and in this way, a generous and liberal spirit will

be cultivated.

There are some mothers who take pains to teach their boys most of

the domestic arts which their sisters learn. The writer has seen boys

mending their own garments and aiding their mother or sisters in the

kitchen, with great skill and adroitness; and, at an early age, they

usually very much relish joining in such occupations. The sons of such

mothers, in their college life, or in roaming about the world, or in

nursing a sick wife or infant, find occasion to bless the forethought

and kindness which prepared them for such emergencies. Few things are

in worse taste than for a man needlessly to busy himself in women's

work; and yet a man never appears in a more interesting attitude than

when, by skill in such matters, he can save a mother or wife from care

and suffering. The more a boy is taught to use his hands, in every

variety of domestic employment, the more his faculties, both of mind

and body, are developed; for mechanical pursuits exercise the intellect

as well as the hands. The early training of New-England boys, in which

they turn their hand to almost every thing, is one great reason of the

quick perceptions, versatility of mind, and mechanical skill, for which

that portion of our countrymen is distinguished.

It is equally important that young girls should be taught to do some

species of handicraft that generally is done by men, and especially

with reference to the frequent emigration to new territories where

well-trained mechanics are scarce. To hang wall-paper, repair locks,

glaze windows, and mend various household articles, requires a skill

in the use of tools which every young girl should acquire. If she never

has any occasion to apply this knowledge and skill by her own hands,

she will often find it needful in directing and superintending

incompetent workmen.

The writer has known one mode of systematizing the aid of the older

children in a family, which, in some cases of very large families, it

may be well to imitate. In the case referred to, when the oldest

daughter was eight or nine years old, an infant sister was given to

her, as her special charge. She tended it, made and mended its clothes,

taught it to read, and was its nurse and guardian, through all its

childhood. Another infant was given to the next daughter, and thus the

children were all paired in this interesting relation. In addition to

the relief thus afforded to the mother, the elder children, were in

this way qualified for their future domestic relations, and both older

and younger bound to each other by peculiar ties of tenderness and

gratitude.

In offering these examples of various modes of systematizing, one

suggestion may be worthy of attention. It is not unfrequently the case,

that ladies, who find themselves cumbered with oppressive cares, after

reading remarks on the benefits of system, immediately commence the

task of arranging their pursuits, with great vigor and hope. They

divide the day into regular periods, and give each hour its duty; they

systematize their work, and endeavor to bring every thing into a regular

routine. But, in a short time, they find themselves baffled,

discouraged, and disheartened, and finally relapse into their former

desultory ways, in a sort of resigned despair.

The difficulty, in such cases, is, that they attempt too much at a

time. There is nothing which so much depends upon _habit,_ as a

systematic mode of performing duty; and where no such habit has been

formed, it is impossible for a novice to start, at once, into a

universal mode of systematizing, which none but an adept could carry

through. The only way for such persons is to begin with a little at

a time. Let them select some three or four things, and resolutely

attempt to conquer at these points. In time, a habit will be formed,

of doing a few things at regular periods, and in a systematic way.

Then it will be easy to add a few more; and thus, by a gradual process,

the object can be secured, which it would be vain to attempt by a more

summary course.

Early rising is almost an indispensable condition to success, in such

an effort; but where a woman lacks either the health or the energy to

secure a period for devotional duties before breakfast, let her select

that hour of the day in which she will be least liable to interruption,

and let her then seek strength and wisdom from the only true Source.

At this time, let her take a pen, and make a list of all the things

which she considers as duties. Then, let a calculation be made, whether

there be time enough, in the day or the week, for all these duties.

If there be not, let the least important be stricken from the list,

as not being duties, and therefore to be omitted. In doing this, let

a woman remember that, though "what we shall eat, and what we shall

think, and wherewithal we shall be clothed," are matters requiring due

attention, they are very apt to obtain a wrong relative importance,

while intellectual, social, and moral interests receive too little

regard.

In this country, eating, dressing, and household furniture and

ornaments, take far too large a place in the estimate of relative

importance; and it is probable that most women could modify their views

and practice, so as to come nearer to the Saviour's requirements. No

woman has a right to put a stitch of ornament on any article of dress

or furniture, or to provide one superfluity in food, until she is sure

she can secure time for all her social, intellectual benevolent, and

religions duties. If a woman will take the trouble to make such a

calculation as this, she will usually find that she has time enough

to perform all her duties easily and well.

It is impossible for a conscientious woman to secure that peaceful

mind and cheerful enjoyment of life which all should seek, who is

constantly finding her duties jarring with each other, and much

remaining undone, which she feels that she ought to do. In consequence

of this, there will be a secret uneasiness, which will throw a shade

over the whole current of life, never to be removed, till she so

efficiently defines and regulates her duties that she can fulfill them

all.

And here the writer would urge upon young ladies the importance of

forming habits of system, while unembarrassed with those multiplied

cares which will make the task so much, more difficult and hopeless.

Every young lady can systematize her pursuits, to a certain extent.

She can have a particular day for mending her wardrobe, and for

arranging her trunks, closets, and drawers. She can keep her

work-basket, her desk at school, and all her other conveniences, in

their proper places, and in regular order. She can have regular periods

for reading, walking, visiting, study, and domestic pursuits. And by

following this method in youth, she will form a taste for regularity

and a habit of system, which will prove a blessing to her through life.

XVIII.

GIVING IN CHARITY.

It is probable that there is no point of duty whereon conscientious

persons differ more in opinion, or where they find it more difficult

to form discriminating and decided views, than on the matter of charity.

That we are bound to give some of our time, money, and efforts, to

relieve the destitute, all allow. But, as to how much we are to give,

and on whom our charities shall be bestowed, many a reflecting mind

has been at a loss. Yet it seems very desirable that, in reference to

a duty so constantly and so strenuously urged by the Supreme Ruler,

we should be able so to fix metes and bounds, as to keep a conscience

void of offense, and to free the mind from disquieting fears of

deficiency.

The writer has found no other topic of investigation so beset with

difficulty, and so absolutely without the range of definite rules which

can apply to all, in all circumstances. But on this, as on previous

topics, there seem to be _general principles_, by the aid of which

any candid mind, sincerely desirous of obeying the commands of Christ,

however much self-denial may be involved, can arrive at definite

conclusions as to its own individual obligations; so that when these

are fulfilled, the mind may be at peace.

But for a mind that is worldly, living mainly to seek its own pleasures

instead of living to please God, no principles can be so fixed as not

to leave a ready escape from all obligation. Such minds, either by

indolence (and consequent ignorance) or by sophistry, will convince

themselves that a life of engrossing self-indulgence, with perhaps the

gift of a few dollars and a few hours of time, may suffice to fulfill

the requisitions of the Eternal Judge.

For such minds, no reasonings will avail, till the heart is so changed

that to learn the will and follow the example of Jesus Christ become

the leading objects of interest and effort. It is to aid those who

profess to possess this temper of mind that the following suggestions

are offered.

The first consideration which gives definiteness to this subject is

a correct view of the object for which we are placed in this world.

A great many, even of professed Christians, seem to be acting on the

supposition that the object of life is to secure as ranch as possible

of all the various enjoyments placed within reach. Not so teaches

reason or revelation. From these we learn that, though the happiness

of his creatures is the end for which God created and sustains them,

yet this happiness depends not on the various modes of gratification

put within our reach, but mainly on _character_. A man may possess

all the resources for enjoyment which this world can afford, and yet

feel that "all is vanity and vexation of spirit," and that he is

supremely wretched. Another may be in want of all things, and yet

possess that living spring of benevolence, faith, and hope, which will

make an Eden of the darkest prison.

In order to be perfectly happy, man must attain that character which

Christ exhibited; and the nearer he approaches it, the more will

happiness reign in his breast.

But what was the grand peculiarity of the character of Christ? It was

_self-denying benevolence_. He came not to "seek his own;" He

"went about doing good," and this was his "meat and drink;" that is,

it was this which sustained the health and life of his mind, as food

and drink sustain the health and life of the body. Now, the mind of

man is so made that it can gradually be transformed into the same

likeness. A selfish being, who, for a whole life, has been nourishing

habits of indolent self-indulgence, can, by taking Christ as his

example, by communion with him, and by daily striving to imitate his

character and conduct, form such a temper of mind that "doing good"

will become the chief and highest source of enjoyment. And this heavenly

principle will grow stronger and stronger, until self-denial loses the

more painful part of its character; and then, _living to make

happiness_ will be so delightful and absorbing a pursuit, that all

exertions, regarded as the means to this end, will be like the joyous

efforts of men when they strive for a prize or a crown, with the full

hope of success.

In this view of the subject, efforts and self-denial for the good of

others are to be regarded not merely as duties enjoined for the benefit

of others, but as the moral training indispensable to the formation

of that character on which depends our own happiness. This view exhibits

the full meaning of the Saviour's declaration, "How hardly shall they

that have riches enter into the kingdom of God!" He had before taught

that the kingdom of heaven consisted not in such enjoyments as the

worldly seek, but in the temper of self-denying benevolence, like his

own; and as the rich have far greater temptations to indolent

self-indulgence, they are far less likely to acquire this temper than

those who, by limited means, are inured to some degree of self-denial.

But on this point, one important distinction needs to be made; and

that is, between the self-denial which has no other aim than mere

self-mortification, and that which is exercised to secure greater good

to ourselves and others. The first is the foundation of monasticism,

penances, and all other forms of asceticism; the latter, only, is that

which Christianity requires.

A second consideration, which may give definiteness to this subject,

is, that the formation of a perfect character involves, not the

extermination of any principles of our nature, but rather the regulating

of them, according to the rules of reason and religion; so that the

lower propensities shall always be kept subordinate to nobler

principles. Thus we are not to aim at destroying our appetites, or at

needlessly denying them, but rather so to regulate them that they shall

best secure the objects for which they were implanted. We are not to

annihilate the love of praise and admiration; but so to control it

that the favor of God shall be regarded more than the estimation of

men. We are not to extirpate the principle of curiosity, which leads

us to acquire knowledge; but so to direct it, that all our acquisitions

shall be useful and not frivolous or injurious. And thus with all the

principles of the mind: God has implanted no desires in our constitution

which are evil and pernicious. On the contrary, all our constitutional

propensities, either of mind or body, he designed we should gratify,

whenever no evils would thence result, either to ourselves or others.

Such passions as envy, selfish ambition, contemptuous pride, revenge,

and hatred, are to be exterminated; for they are either excesses or

excrescences, not created by God, but rather the result of our own

neglect to form habits of benevolence and self-control.

In deciding the rules of our conduct, therefore, we are ever to bear

in mind that the development of the nobler principles, and the

subjugation of inferior propensities to them, is to be the main object

of effort both for ourselves and for others. And in conformity with

this, in all our plans we are to place religious and moral interests

as first in estimation, our social and intellectual interests next,

and our physical gratifications as subordinate to all.

A third consideration is that, though the means for sustaining life

and health are to be regarded as necessaries, without which no other

duties can be performed, yet a very large portion of the time spent

by most persons in easy circumstances for food, raiment, and dwellings,

is for mere _superfluities;_ which are right when they do not

involve the sacrifice of higher interests, and wrong when they do.

Life and health can be sustained in the humblest dwellings, with the

plainest dress, and the simplest food; and, after taking from our means

what is necessary for life and health, the remainder is to be so

divided, that the larger portion shall be given to supply the moral

and intellectual wants of ourselves and others, together with the

physical requirements of the destitute, and the smaller share to procure

those additional gratifications of taste and appetite which are

desirable but not indispensable. Mankind, thus far, have never made

this apportionment of their means; although, just as fast as they have

risen from a savage state, mere physical wants have been made, to an

increasing extent, subordinate to higher objects.

Another very important consideration is that, in urging the duty of

charity and the prior claims of moral and religious objects, no rule

of duty should be maintained which it would not be right and wise for

_all_ to follow. And we are to test the wisdom of any general rule by

inquiring what would be the result if all mankind should practice

according to it. In view of this, we are enabled to judge of the

correctness of those who maintain that, to be consistent, men believing

in the perils of all those of our race who are not brought under the

influence of the Christian system should give up not merely the

elegancies but all the superfluities of life, and devote the whole of

their means not indispensable to life and health to the propagation

of Christianity.

But if this is the duty of any, it is the duty of all; and we are to

inquire what would be the result, if all conscientious persons gave

up the use of all superfluities. Suppose that two millions of the

people of the United States were conscientious persons, and relinquished

the use of every thing not absolutely necessary to life and health.

Besides reducing the education of the people in all the higher walks

of intellectual, social, and even moral development, to very narrow

limits, it would instantly throw out of employment one half of the

whole community. The writers, book-makers, manufacturers, mechanics,

merchants agriculturists, and all the agencies they employ, would be

beggared, and one half of those not reduced to poverty would be obliged

to spend all their extra means in-simply supplying necessaries to the

other half. The use of superfluities, therefore, to a certain extent,

is as indispensable to promote industry, virtue, and religion, as any

direct giving of money or time; and it is owing entirely to a want of

reflection and of comprehensive views, that any men ever make so great

a mistake as is here exhibited.

Instead, then, of urging a rule of duty which is at once irrational

and impracticable, there is another course, which commends itself to

the understandings of all. For whatever may be the practice of

intelligent men, they universally concede the principle, that our

physical gratifications should always be made subordinate to social,

intellectual, and moral advantages. And all that is required for the

advancement of our whole race to the most perfect state of society is,

simply, that men should act in agreement with this principle. And if

only a very small portion of the most intelligent of our race should

act according to this rule, under the control of Christian benevolence,

the immense supplies furnished for the general good would be far beyond

what any would imagine who had never made any calculations on the

subject. In this nation alone, suppose the one million and more of

professed followers of Christ should give a larger portion of their

means for the social, intellectual, and moral wants of mankind, than

for the superfluities that minister to their own taste, convenience,

and appetite; it would be enough to furnish all the schools, colleges,

Bibles, ministers, and missionaries, that the whole world could demand;

or, at least, it would be far more than properly qualified agents to

administer it could employ.

But it may be objected that, though this view in the abstract looks

plausible and rational, not one in a thousand can practically adopt

it. How few keep any account, at all, of their current expenses! How

impossible it is to determine, exactly, what are necessaries and what

are superfluities! And in regard to women, how few have the control

of an income, so as not to be bound by the wishes of a parent or a

husband!

In reference to these difficulties, the first remark is, that we are

never under obligations to do what is entirely out of our power; so

that those persons who can not regulate their expenses or their

charities are under no sort of obligation to attempt it. The second

remark is that, when a rule of duty is discovered, if we can not fully

attain to it, we are bound to _aim_ at it, and to fulfill it just

so far as we can. We have no right to throw it aside because we shall

find some difficult cases when we come to apply it. The third remark

is, that no person can tell how much can be done, till a faithful trial

has been made. If a woman has never kept any accounts, nor attempted

to regulate her expenditures by the right rule, nor used her influence

with those that control her plans, to secure this object, she has no

right to say how much she can or can not do, till after a fair trial

has been made.

In attempting such a trial, the following method can be taken. Let a

woman, keep an account of all she spends, for herself and her family,

for a year, arranging the items under three general heads. Under the

first, put all articles of food, raiment, rent, wages, and all

conveniences. Under the second, place all sums paid in securing an

education, and books, and other intellectual advantages. Under the

third head, place all that is spent for benevolence and religion. At

the end of the year, the first and largest account will show the mixed

items of necessaries and superfluities, which can be arranged so as

to gain some sort of idea how much has been spent for superfluities

and how much for necessaries. Then, by comparing what is spent for

superfluities, with what is spent for intellectual and moral advantages,

data will be gained for judging of the past and regulating the future.

Does a woman say she can not do this? let her think whether the offer

of a thousand dollars, as a reward-for attempting it one year, would

not make her undertake to do it; and if so, let her decide, in her own

mind, which is most valuable, a clear conscience, and the approbation

of God, in this effort to do his will, or one thousand dollars. And

let her do it, with this warning of the Saviour before her eyes--"No

man can serve two masters." "Ye can not serve God and Mammon."

Is it objected, How can we decide between superfluities and necessities,

in this list? It is replied, that we are not required to judge exactly,

in all cases. Our duty is, to use the means in our power to assist us

in forming a correct judgment; to seek the divine aid in freeing our

minds from indolence and selfishness; and then to judge, as well as

we can, in our endeavors rightly to apportion and regulate our expenses.

Many persons seem to feel that they are bound to do better than they

know how. But God is not so hard a master; and after we have used all

proper means to learn the right way, if we then follow it according

to our ability, we do wrong to feel misgivings, or to blame ourselves,

if results come out differently from what seems desirable.

The results of our actions, alone, can never prove as deserving of

blame. For men are often so placed that, owing to lack of intellect

or means, it is impossible for them to decide correctly. To use all

the means of knowledge within our reach, and then to judge, with a

candid and conscientious spirit, is all that God requires; and when

we have done this, and the event seems to come out wrong, we should

never wish that we had decided otherwise. For this would be the same

as wishing that we had not followed the dictates of judgment and

conscience. As this is a world designed for discipline and trial,

untoward events are never to be construed as indications of the

obliquity of our past decisions.

But it is probable that a great portion of the women of this nation

can not secure any such systematic mode of regulating their expenses.

To such, the writer would propose one inquiry: Can not you calculate

how much _time_ and _money_ you spend for what is merely ornamental, and

not necessary, for yourself, your children, and your house? Can not you

compare this with the time and money you spend for intellectual and

benevolent purposes? and will not this show the need of some change? In

making this examination, is not this brief rule, deducible from the

principles before laid down, the one which should regulate you? Every

person does right in spending some portion of time and means in securing

the conveniences and adornments of taste; but the amount should never

exceed what is spent in securing our own moral and intellectual

improvement, nor what is spent in benevolent efforts to supply the

physical and moral wants of our fellow-men.

In making an examination on this subject, it is sometimes the case

that a woman will count among the _necessaries_ of life all the

various modes of adorning the person or house, practiced in the circle

in which she moves; and, after enumerating the many _duties_ which

demand attention, counting these as a part, she will come to the

conclusion that she has no time, and but little money, to devote to

personal improvement or to benevolent enterprises. This surely is not

in agreement with the requirements of the Saviour, who calls on us to

seek for others, as well as ourselves, _first of all_, "the kingdom

of God, and his righteousness."

In order to act in accordance with the rule here presented, it is true

that many would be obliged to give up the idea of conforming to the

notions and customs of those with whom they associate, and compelled

to adopt the maxim, "Be not conformed to this world." In many cases

it would involve an entire change in the style of living. And the

writer has the happiness of knowing more cases than one, where persons

who have come to similar views on this subject, have given up large

and expensive establishments, disposed of their carriages, dismissed

a portion of their domestics, and modified all their expenditures,

that they might keep a pure conscience, and regulate their charities

more according to the requirements of Christianity. And there are

persons, well known in the religious world, who save themselves all

labor of minute calculation, by devoting so large a portion of their

time and means to benevolent objects, that they find no difficulty in

knowing that they give more for religious, benevolent, and intellectual

purposes than for superfluities.

In deciding what particular objects shall receive our benefactions,

there are also general principles to guide us. The first is that

presented by our Saviour, when, after urging the great law of

benevolence, he was asked, "And who is my neighbor?" His reply, in the

parable of "the Good Samaritan," teaches us that any human being whose

wants are brought to our knowledge is our neighbor. The wounded man

in that parable was not only a stranger, but he belonged to a foreign

nation, peculiarly hated; and he had no claim, except that his wants

were brought to the knowledge of the wayfaring man. From this we learn

that the destitute of all nations become our neighbors, as soon as

their wants are brought to our knowledge.

Another general principle is this, that those who are most in need

must be relieved in preference to those who are less destitute. On

this principle it is, that we think the followers of Christ should

give more to supply those who are suffering for want of the bread of

eternal life, than for those who are deprived of physical enjoyments.

And another reason for this preference is the fact that many who give

in charity have made such imperfect advances in civilization and

Christianity that the intellectual and moral wants of our race make

but a feeble impression on the mind. Relate a pitiful tale of a family

reduced to live for weeks on potatoes only, and many a mind would awake

to deep sympathy and stretch forth the hand of charity. But describe

cases where the immortal mind is pining in stupidity and ignorance,

or racked with the fever of baleful passions, and how small the number

so elevated in sentiment and so enlarged in their views as to appreciate

and sympathize in these far greater misfortunes! The intellectual and

moral wants of our fellow-men, therefore, should claim the first place

in general Christian attention, both because they are most important,

and because they are most neglected; while it should not be forgotten,

in giving personal attention to the wants of the poor, that the relief

of immediate physical distress, is often the easiest way of touching

the moral sensibilities of the destitute.

Another consideration to be borne in mind is that, in this country,

there is much less real need of charity in supplying physical

necessities than is generally supposed by those who have not learned

the more excellent way. This land is so abundant in supplies, and labor

is in such demand, that every healthy person can earn a comfortable

support. And if all the poor were instantly made virtuous, it is

probable that there would be few physical wants which could not readily

be supplied by the immediate friends of each sufferer. The sick, the

aged, and the orphan would be the only objects of charity. In this

view of the case, the primary effort in relieving the poor should be

to furnish them the means of earning their own support, and to supply

them with those moral influences which are most effectual in securing

virtue and industry.

Another point to be attended to is the importance of maintaining a

system of _associated_ charities. There is no point in which the economy

of charity has more improved than in the present mode of combining many

small contributions, for sustaining enlarged and systematic plans of

charity. If all the half-dollars which are now contributed to aid in

organized systems of charity were returned to the donors, to be applied

by the agency and discretion of each, thousands and thousands of the

treasures, now employed to promote the moral and intellectual wants of

mankind, would become entirely useless in a democracy like ours, where

few are very rich and the majority are in comfortable circumstances,

this collecting and dispensing of drops and rills is the mode by which,

in imitation of nature, the dews and showers are to distill on parched

and desert lands. And every person, while earning a pittance to unite

with many more, may be cheered with the consciousness of sustaining a

grand system of operations which must have the most decided influence in

raising all mankind to that perfect state of society which Christianity

is designed to bring about.

Another consideration relates to the indiscriminate bestowal of charity.

Persons who have taken pains to inform themselves, and who devote their

whole time to dispensing charities, unite in declaring that this is

one of the most fruitful sources of indolence, vice, and poverty. From

several of these the writer has learned that, by their own personal

investigations, they have ascertained that there are large

establishments of idle and wicked persons in most of our cities, who

associate together to support themselves by every species of imposition.

They hire large houses, and live in constant rioting on the means thus

obtained. Among them are women who have or who hire the use of infant

children; others, who are blind, or maimed, or deformed, or who can

adroitly feign such infirmities; and, by these means of exciting pity,

and by artful tales of woe, they collect alms, both in city and country,

to spend in all manner of gross and guilty indulgences. Meantime many

persons, finding themselves often duped by impostors, refuse to give

at all; and thus many benefactions are withdrawn, which a wise economy

in charity would have secured. For this and other reasons, it is wise

and merciful to adopt the general rule, never to give alms till we

have had some opportunity of knowing how they will be spent. There are

exceptions to this, as to every general rule, which a person of

discretion can determine. But the practice so common among benevolent

persons, of giving at least a trifle to all who ask, lest perchance

they may turn away some who are really sufferers, is one which causes

more sin and misery than it cures.

The writer has never known any system for dispensing charity so

successful as the one by which a town or city is divided into districts;

and each district is committed to the care of two ladies, whose duty

it is, to call on each family and leave a book for a child, or do some

other deed of neighborly kindness, and make that the occasion for

entering into conversation, and learning the situation of all residents

in the district. By this method, the ignorant, the vicious, and the

poor are discovered, and their physical, intellectual, and moral wants

are investigated. In some places where the writer has known this mode

pursued, each person retained the same district, year after year, so

that every poor family in the place was under the watch and care of

some intelligent and benevolent lady, who used all her influence to

secure a proper education for the children, to furnish them with

suitable reading, to encourage habits of industry and economy, and to

secure regular attendance on public religious instruction. Thus, the

rich and the poor were brought in contact, in a way advantageous to

both parties; and if such a system could be universally adopted, more

would be done for the prevention of poverty and vice than all the

wealth of the nation could avail for their relief. But this plan can

not be successfully carried out, in this manner, unless there is a

large proportion of intelligent, benevolent, and self-denying persons,

who unite in a systematic plan.

But there is one species of "charity" which needs especial

consideration. It is that spirit of kindly love which induces us to

refrain from judging of the means and the relative charities of other

persons. There have been such indistinct notions, and so many different

standards of duty, on this subject, that it is rare for two persons

to think exactly alike, in regard to the rule of duty. Each person is

bound to inquire and judge for himself, as to his own duty or

deficiencies; but as both the resources and the amount of the actual

charities of others are beyond our ken, it is as indecorous as it is

uncharitable to sit in judgment on their decisions.

XIX.

ECONOMY OF TIME AND EXPENSES.

The value of time, and our obligation to spend every hour for some

useful end, are what few minds properly realize. And those who have

the highest sense of their obligations in this respect, sometimes

greatly misjudge in their estimate of what are useful and proper modes

of employing time. This arises from limited views of the importance

of some pursuits, which they would deem frivolous and useless, but

which are in reality necessary to preserve the health of body and mind

and those social affections which it is very important to cherish.

Christianity teaches that, for all the time afforded us, we must give

account to God; and that we have no right to waste a single hour. But

time which is spent in rest or amusement is often as usefully employed

as if it were devoted to labor or devotion. In employing our time, we

are to make suitable allowance for sleep, for preparing and taking

food, for securing the means of a livelihood, for intellectual

improvement, for exercise and amusement, for social enjoyments, and

for benevolent and religious duties. And it is the _right apportionment_

of time, to these various duties, which constitutes its true economy.

In deciding respecting the rectitude of our pursuits, we are bound to

aim at some practical good, as the ultimate object. With every duty

of this life, our benevolent Creator has connected some species of

enjoyment, to draw us to perform it. Thus, the palate is gratified,

by performing the duty of nourishing our bodies; the principle of

curiosity is gratified in pursuing useful knowledge; the desire of

approbation is gratified, when we perform general social duties; and

every other duty has an alluring enjoyment connected with it. But the

great mistake of mankind has consisted in seeking the pleasures

connected with these duties, as the sole aim, without reference to the

main end that should be held in view, and to which the enjoyment should

be made subservient. Thus, men gratify the palate, without reference

to the question whether the body is properly nourished: and follow

after knowledge, without inquiring whether it ministers to good or

evil; and seek amusement without reference to results.

In gratifying the implanted desires of our nature, we are bound so to

restrain ourselves, by reason and conscience, as always to seek the

main objects of existence--the highest good of ourselves and others;

and never to sacrifice this for the mere gratification of our desires.

We are to gratify appetite, just so far as is consistent with health

and usefulness; and the desire for knowledge, just so far as will

enable us to do most good by our influence and efforts; and no farther.

We are to seek social intercourse, to that extent which will best

promote domestic enjoyment and kindly feelings among neighbors and

friends; and we are to pursue exercise and amusement, only so far as

will best sustain the vigor of body and mind.

The laws of the Supreme Ruler, when he became the civil as well as the

religious Head of the Jewish theocracy, furnish an example which it

would be well for all attentively to consider, when forming plans for

the apportionment of time and property. To properly estimate this

example, it must be borne in mind, that the main object of God was,

to set an example of the temporal rewards that follow obedience to the

laws of the Creator, and at the same time to prepare religious teachers

to extend the true religion to the whole race of man.

Before Christ came, the Jews were not required to go forth to other

nations as teachers of religion, nor were the Jewish nation led to

obedience by motives of a life to come. To them God was revealed, both

as a father and a civil ruler, and obedience to laws relating solely

to this life was all that was required. So low were they in the scale

of civilization and mental development, that a system which confined

them to one spot, as an agricultural people, and prevented their growing

very rich, or having extensive commerce with other nations, was

indispensable to prevent their relapsing into the low idolatries and

vices of the nations around them, while temporal rewards and penalties

were more effective than those of a life to come.

The proportion of time and property, which every Jew was required to

devote to intellectual, benevolent, and religious purposes, was as

follows:

In regard to property, they were required to give one tenth of all

their yearly income to support the Levites, the priests, and the

religious service. Next, they were required to give the first-fruits

of all their corn, wine, oil, and fruits, and the first-born of all

their cattle, for the Lord's treasury, to be employed for the priests,

the widow, the fatherless, and the stranger. The first-born, also, of

their children, were the Lord's, and were to be redeemed by a specified

sum, paid into the sacred treasury. Besides this, they were required

to bring a free-will offering to God, every time they went up to the

three great yearly festivals. In addition to this, regular yearly

sacrifices of cattle and fowls were required of each family, and

occasional sacrifices for certain sins or ceremonial Impurities. In

reaping their fields, they were required to leave unreaped, for the

poor, the corners; not to glean their fields, oliveyards, or vineyards;

and, if a sheaf was left by mistake, they were not to return for it

but leave it for the poor.

One twelfth of the people were set apart, having no landed property,

to be priests and teachers; and the other tribes were required to

support them liberally.

In regard to the time taken from secular pursuits, for the support of

education and religion, an equally liberal amount was demanded. In the

first place, one seventh part of their time was taken for the weekly

sabbath, when no kind of work was to be done. Then the whole nation

were required to meet at the appointed place three times a year, which,

including their journeys and stay there, occupied eight weeks, or

another seventh part of their time. Then the sabbatical year, when no

agricultural labor was to be done, took another seventh of their time

from their regular pursuits, as they were an agricultural people. This

was the amount of time and property demanded by God, simply to sustain

education, religion, and morality within the bounds of one nation. It

was promised to this nation and fulfilled by constant miraculous

interpositions, that in this life, obedience to God's laws should

secure health, peace, prosperity, and long life; while for disobedience

was threatened war, pestilence, famine, and all temporal evils. These

promises were constantly verified, and in the day of Solomon, when,

this nation was most obedient, the whole world was moved with wonder

at its wealth and prosperity. But up to this time, no attempt was made

by God to govern the Israelites by the rewards and penalties of the

world to come.

But "when the fullness of time had come," and the race of man was

prepared to receive higher responsibilities, Jesus Christ came and

"brought life and immortality to light" with a clearness never before

revealed. At the same time was revealed the fatherhood of God, not to

the Jews alone, but to the whole human race, and the consequent

brotherhood of man; and these revelations in many respects changed the

whole standard of duty and obligation.

Christ came as "God manifest in the flesh," to set an example of

self-sacrificing love, in rescuing the whole family of man from the

dangers of the unseen world, and also to teach and train his disciples

through all time to follow his example. And those who conform the most

consistently to his teachings and example will aim at a standard of

labor and self-denial far beyond that demanded of the Jews.

It is not always that men understand the economy of Providence, in

that unequal distribution of property which, even under the most perfect

form of government, will always exist. Many, looking at the present

state of things, imagine that the rich, if they acted in strict

conformity to the law of benevolence, would share all their property

with their suffering fellow-men. But such do not take into account the

inspired declaration that "a man's life consisteth not in the abundance

of the things which he possesseth," or, in other words, life is made

valuable, not by great possessions, but by such a character as prepares

a man to enjoy what he holds. God perceives that human character can

be most improved by that kind of discipline which exists when there

is something valuable to be gained by industrious efforts. This stimulus

to industry could never exist in a community where all are just alike,

as it does in a state of society where every man sees possessed by

others enjoyments which he desires and may secure by effort and

industry. So, in a community where all are alike as to property, there

would be no chance to gain that noblest of all attainments, a habit

of self-denying benevolence which toils for the good of others, and

takes from one's own store to increase the enjoyments of another.

Instead, then, of the stagnation, both of industry and of benevolence,

which would follow the universal and equable distribution, of property,

some men, by superior advantages of birth, or intellect, or patronage,

come into possession of a great amount of capital. With these means

they are enabled, by study, reading, and travel, to secure expansion

of mind and just views of the relative advantages of moral,

intellectual, and physical enjoyments. At the same time, Christianity

imposes obligations corresponding with the increase of advantages and

means. The rich are not at liberty to spend their treasures chiefly

for themselves. Their wealth is given, by God, to be employed for the

best good of mankind; and their intellectual advantages are designed,

primarily, to enable them to judge correctly in employing their means

most wisely for the general good.

Now, suppose a man of wealth inherits ten thousand acres of real estate;

it is not his duty to divide it among his poor neighbors and tenants.

If he took this course, it is probable that most of them would spend

all in thriftless waste and indolence, or in mere physical enjoyments.

Instead, then, of thus putting his capital out of his hands, he is

bound to retain and so to employ it as to raise his family and his

neighbors to such a state of virtue and intelligence that they can

secure far more, by their own efforts and industry, than he, by dividing

his capital, could bestow upon them.

In this view of the subject, it is manifest that the unequal

distribution of property is no evil. The great difficulty is, that so

large a portion of those who hold much capital, instead of using their

various advantages for the greatest good of those around them, employ

them for mere selfish indulgences; thus inflicting as much mischief

on themselves as results to others from their culpable neglect. A great

portion of the rich seem to be acting on the principle that the more

God bestows on them the less are they under obligation to practice any

self-denial in fulfilling his benevolent plan of raising our race to

intelligence and virtue.

But there are cheering examples of the contrary spirit and prejudice,

some of which will be here recorded to influence and encourage others.

A lady of great wealth, high position, and elegant culture, in one of

our large cities, hired and furnished a house adjacent to her own,

and, securing the aid of another benevolent and cultivated woman, took

twelve orphan girls, of different ages, and educated them under their

joint care. Not only time and money were given, but love and labor,

just as if these were their own children; and as fast as one was

provided for, another was taken.

In another city, a young lady with property of her own hired a house

and made it a home for homeless and unprotected women, who paid board

when they could earn it, and found a refuge when out of employment.

In another city, the wife of one of its richest merchants, living in

princely style, took two young girls from the certain road to ruin

among the vicious poor. She boarded them with a respectable farmer,

and sent them to school, and every week went out, not only to supervise

them, but to aid in training them to habits of neatness, industry, and

obedience, just as if they were her own children. Next, she hired a

large house near the most degraded part of the city, furnished it

neatly and with all suitable conveniences to work, and then rented to

those among the most degraded whom she could bring to conform to a few

simple rules of decency, industry, and benevolence--one of these rules

being that they should pay her the rent every Saturday night. To this

motley gathering she became chief counselor and friend, quieted their

brawls, taught them to aid each other in trouble or sickness, and

strove to introduce among them that law of patient love and kindness,

illustrated by her own example. The young girls in this tenement she

assembled every Saturday at her own house--taught them to sing, heard

them recite their Sunday-school lessons, to be sure these were properly

learned; taught them to make and mend their own clothing, trimmed their

bonnets, and took charge of their Sunday dress, that it might always

be in order. Of course, such benevolence drew a stream of ignorance

and misery to her door; and so successful was her labor that she hired

a second house, and managed it on the same plan. One hot day in August,

a friend found her combing the head of a poor, ungainly, foreign girl.

She had persuaded a friend to take her from compassion, and she was

returned because her head was in such in a state. Finding no one else

to do it, the lady herself bravely met the difficulty, and persevered

in this daily ministry till the evil was remedied, and the poor girl

thus secured a comfortable home and wages.

A young lady of wealth and position, with great musical culture and

taste, found among the poor two young girls with fine voices and great

musical talent. Gaining her parents' consent, the young lady took one

of them home, trained her in music, and saw that her school education

was secured, so that when expensive masters and instruments were needed

the girl herself earned the money required, as a governess in a family

of wealthy friends. Then she aided the sister; and, as the result, one

of them is married happily to a man of great wealth, and the other is

receiving a large income as a popular musical artist.

Another young girl, educated as a fine musician by her wealthy parents,

at the age of sixteen was afflicted with weak eyes and a heart

complaint. She strove to solace herself by benevolent ministries. By

teaching music to children of wealthy friends she earned the means to

relieve and instruct the suffering, ignorant, and poor.

These examples may suffice to show that, even among the most wealthy,

abundant modes of self-denying benevolence may be found where there

is a heart to seek them.

There is no direction in which a true Christian economy of time and

money is more conspicuous than in the style of living adopted in the

family state.

Those who build stately mansions, and lay out extensive grounds, and

multiply the elegancies of life, to be enjoyed by themselves and a

select few, "have their reward" in the enjoyments that end in this

life. But those who with, equal means adopt a style that enables them

largely to devote time and wealth to the elevation and improvement of

their fellow-men, are laying up never-failing treasures in heaven.

XX.

HEALTH OF MIND.

There is such an intimate connection between the body and mind that

the health of one can not be preserved without a proper care of the

other. And it is from a neglect of this principle, that some of the

most exemplary and conscientious persons in the world suffer a thousand

mental agonies from a diseased state of body, while others ruin the

health of the body by neglecting the proper care of the mind.

When the mind is excited by earnest intellectual effort, or by strong

passions, the blood rushes to the head and the brain is excited. Sir

Astley Cooper records that, in examining the brain of a young man who

had lost a portion of his skull, whenever "he was agitated by some

opposition to his wishes," "the blood was sent with increased force

to his brain," and the pulsations "became frequent and violent." The

same effect was produced by any intellectual effort; and the flushed

countenance which attends earnest study or strong emotions of interest

of any kind, is an external indication of the suffused state of the

brain from such causes.

In exhibiting the causes which injure the health of the mind, we shall

find them to be partly physical, partly intellectual, and partly moral.

The first cause of mental disease and suffering is not unfrequently

in the want of a proper supply of duly oxygenized blood. It has been

shown that the blood, in passing through the lungs, is purified by the

oxygen of the air combining with the superabundant hydrogen and carbon

of the venous blood, thus forming carbonic acid and water, which are

expired into the atmosphere. Every pair of lungs is constantly

withdrawing from the surrounding atmosphere its healthful principle,

and returning one which is injurious to human life.

When, by confinement and this process, the air is deprived of its

appropriate supply of oxygen, the purification of the blood is

interrupted, and it passes without being properly prepared into the

brain, producing languor, restlessness, and inability to exercise the

intellect and feelings. Whenever, therefore, persons sleep in a close

apartment, or remain for a length of time in a crowded or ill-ventilated

room, a most pernicious influence is exerted on the brain, and, through

this, on the mind. A person who is often exposed to such influences

can never enjoy that elasticity and vigor of mind which is one of the

chief indications of its health. This is the reason why all rooms for

religious meetings, and all school-rooms and sleeping apartments should

be so contrived as to secure a constant supply of fresh air from

without. The minister who preaches in a crowded and ill-ventilated

apartment loses much of his power to feel and to speak, while the

audience are equally reduced in their capability of attending. The

teacher who confines children in a close apartment diminishes their

ability to study, or to attend to instructions. And the person who

habitually sleeps in a close room impairs mental energy in a similar

degree. It is not unfrequently the case that depression of spirits and

stupor of intellect are occasioned solely by inattention to this

subject.

Another cause of mental disease is the excessive exercise of the

intellect or feelings. If the eye is taxed beyond its strength by

protracted use, its blood-vessels become gorged, and the bloodshot

appearance warns of the excess and the need of rest. The brain is

affected in a similar manner by excessive use, though the suffering

and inflamed organ can not make its appeal to the eye. But there are

some indications which ought never to be misunderstood or disregarded.

In cases of pupils at school or at college, a diseased state, from

over-action, is often manifested by increased clearness of mind, and

temporary ease and vigor of mental action. In one instance, known to

the writer, a most exemplary and industrious pupil, anxious to improve

every hour and ignorant or unmindful of the laws of health, first

manifested the diseased state of her brain and mind by demands for

more studies, and a sudden and earnest activity in planning modes of

improvement for herself and others. When warned of her danger, she

protested that she never was better in her life; that she took regular

exercise in the open air, went to bed in season, slept soundly, and

felt perfectly well; that her mind was never before so bright and

clear, and study never so easy and delightful. And at this time, she

was on the verge of derangement, from which she was saved only by an

entire cessation of all intellectual efforts.

A similar case occurred, under the eye of the writer, from over-excited

feelings. It was during a time of unusual religious interest in the

community, and the mental disease was first manifested by the pupil

bringing her hymn-book or Bible to the class-room, and making it her

constant resort, in every interval of school duty. It finally became

impossible to convince her that it was her duty to attend to any thing

else; her conscience became morbidly sensitive, her perceptions

indistinct, her deductions unreasonable; and nothing but entire change

of scene and exercise, and occupation of her mind by amusement, saved

her. When the health of the brain was restored, she found that she

could attend to the "one thing needful," not only without interruption

of duty or injury to health, but rather so as to promote both. Clergymen

and teachers need most carefully to notice and guard against the dangers

here alluded to.

Any such attention to religion as prevents the performance of daily

duties and needful relaxation is dangerous, and tends to produce such

a state of the brain as makes it impossible to feel or judge correctly.

And when any morbid and unreasonable pertinacity appears, much exercise

and engagement in other interesting pursuits should be urged, as the

only mode of securing the religious benefits aimed at. And whenever

any mind is oppressed with care, anxiety, or sorrow, the amount of

active exercise in the fresh air should be greatly increased, that the

action of the muscles may withdraw the blood which, in such seasons,

is constantly tending too much to the brain.

There has been a most appalling amount of suffering, derangement,

disease, and death, occasioned by a want of attention to this subject,

in teachers and parents. Uncommon precocity in children is usually the

result of an unhealthy state of the brain; and in such cases medical

men would now direct that the wonderful child should be deprived of

all books and study, and turned to play out in the fresh air. Instead

of this, parents frequently add fuel to the fever of the brain, by

supplying constant mental stimulus, until the victim finds refuge in

idiocy or an early grave. Where such fatal results do not occur, the

brain in many cases is so weakened that the prodigy of infancy sinks

below the medium of intellectual powers in afterlife.

In our colleges, too, many of the most promising minds sink to an early

grave, or drag out a miserable existence, from this same cause. And

it is an evil as yet little alleviated by the increase of physiological

knowledge. Every college and professional school, and every seminary

for young ladies, needs a medical man or woman, not only to lecture

on physiology and the laws of health, but empowered by official capacity

to investigate the case of every pupil, and, by authority, to enforce

such a course of study, exercise and repose, as the physical system

requires. The writer has found by experience that in a large institution

there is one class of pupils who need to be restrained by penalties

from late hours and excessive study, as much as another class need

stimulus to industry.

Under the head of excessive mental action, must be placed the indulgence

of the imagination in novel-reading and "castle-building." This kind

of stimulus, unless counterbalanced by physical exercise, not only

wastes time and energies, but undermines the vigor of the nervous

system. The imagination was designed by our wise Creator as a charm

and stimulus to animate to benevolent activity; and its perverted

exercise seldom fails to bring a penalty.

Another cause of mental disease is the want of the appropriate exercise

of the various faculties of the mind. On this point, Dr. Combe remarks:

"We have seen that, by disuse, muscles become emaciated, bone softens,

blood-vessels are obliterated, and nerves lose their characteristic

structure. The brain is no exception to this general rule. The tone

of it is also impaired by permanent inactivity, and it becomes less

fit to manifest the mental powers with readiness and energy." It is

"the withdrawal of the stimulus necessary for its healthy exercise

which renders solitary confinement so severe a punishment, even to the

most daring minds. It is a lower degree of the same cause which renders

continuous seclusion from society so injurious to both mental and

bodily health."

"Inactivity of intellect and of feeling is a very frequent predisposing

cause of every form of nervous disease. For demonstrative evidence of

this position, we have only to look at the numerous victims to be found

among persons who have no call to exertion in gaining the means of

subsistence, and no objects of interest on which to exercise their

mental faculties, and who consequently sink into a state of mental

sloth and nervous weakness." "If we look abroad upon society, we shall

find innumerable examples of mental and nervous debility from this

cause. When a person of some mental capacity is confined for a long

time to an unvarying round of employment which affords neither scope

nor stimulus for one half of the faculties, and, from want of education

or society, has no external resources; the mental powers, for want of

exercise, become blunted, and the perceptions slow and dull." "The

intellect and feelings, not being provided with interests external to

themselves, must either become inactive and weak, or work upon

themselves and become diseased."

"The most frequent victims of this kind of predisposition are females

of the middle and higher ranks, especially those of a nervous

constitution and good natural abilities; but who, from an ill-directed

education, possess nothing more solid than mere accomplishments, and

have no materials for thought," and no "occupation to excite interest

or demand attention." "The liability of such persons to melancholy,

hysteria, hypochondriasis, and other varieties of mental distress,

really depends on a state of irritability of the brain, induced by

imperfect exercise."

These remarks of a medical man illustrate the principles before

indicated; namely, that the demand of Christianity, that we live to

promote the general happiness, and not merely for selfish indulgence,

has for its aim not only the general good, but the highest happiness

of the individual of whom it is required in offering abundant exercise

for all the noblest faculties.

A person possessed of wealth, who has nothing more noble to engage

attention than seeking personal enjoyment, subjects the mental powers

and moral feelings to a degree of inactivity utterly at war with health

and mind. And the greater the capacities, the greater are the sufferings

which result from this cause. Any one who has read the misanthropic

wailings of Lord Byron has seen the necessary result of great and noble

powers bereft of their appropriate exercise, and, in consequence,

becoming sources of the keenest suffering.

It is this view of the subject which has often awakened feelings of

sorrow and anxiety in the mind of the writer, while aiding in the

development and education of superior feminine minds, in the wealthier

circles. Not because there are not noble objects for interest and

effort, abundant, and within reach of such minds; but because

long-established custom has made it seem so quixotic to the majority,

even of the professed followers of Christ, for a woman of wealth to

practice any great self-denial, that few have independence of mind and

Christian principle sufficient to overcome such an influence. The more

a mind has its powers developed, the more does it aspire and pine after

some object worthy of its energies and affections; and they are

commonplace and phlegmatic characters who are most free from such

deep-seated wants. Many a young woman, of fine genius and elevated

sentiment, finds a charm in Lord Byron's writings, because they present

a glowing picture of what, to a certain extent, must be felt by every

well-developed mind which has no nobler object in life than the pursuit

of self-gratification.

If young ladies of wealth could pursue their education under the full

conviction that the increase of their powers and advantages increased

their obligations to use all for the good of society, and with some

plan of benevolent enterprise in view, what new motives of interest

would be added to their daily pursuits! And what blessed results would

follow to our beloved country, if all well-educated women, carried out

the principles of Christianity, in the exercise of their developed

powers!

The benevolent activities called forth in our late dreadful war

illustrate the blessed influence on character and happiness in having

a noble object for which to labor and suffer. In illustration of this,

may be mentioned the experience of one of the noble women who, in a

sickly climate and fervid season, devoted herself to the ministries

of a military hospital. Separated from an adored husband, deprived of

wonted comforts and luxuries, and toiling in humble and unwonted labors,

she yet recalls this as one of the happiest periods of her life. And

it was not the mere exercise of benevolence and piety in ministering,

comfort and relieving suffering. It was, still more, the elevated

enjoyment which only an enlarged and cultivated mind can attain, in

the inspirations of grand and far-reaching results purchased by such

sacrifice and suffering. It was in aiding to save her well-loved

country from impending ruin, and to preserve to coming generations the

blessings of true liberty and self-government, that toils and suffering

became triumphant joys.

Every Christian woman who "walks by faith and not by sight," who looks

forward to the results of self-sacrificing labor for the ignorant and

sinful as they will enlarge and expand through everlasting ages, may

rise to the same elevated sphere of experience and happiness. On the

contrary, the more highly cultivated the mind devoted to mere selfish

enjoyment, the more are the sources of true happiness closed and the

soul left to helpless emptiness and unrest.

The indications of a diseased mind, owing to the want of the proper

exercise of its powers, are apathy, discontent, a restless longing for

excitement, a craving for unattainable good, a diseased and morbid

action of the imagination, dissatisfaction with the world, and

factitious interest in trifles which the mind feels to be unworthy of

its powers. Such minds sometimes seek alleviation in exciting

amusements; others resort to the grosser enjoyments of sense. Oppressed

with the extremes of languor, or over-excitement, or apathy, the body

fails under the wearing process, and adds new causes of suffering to

the mind. Such, the compassionate Saviour calls to his service, in the

appropriate terms, "Come unto me, all ye that labor and are heavy

laden, and I will give you rest. Take my yoke upon you, and learn of

me," "and ye shall find rest unto your souls."

XXI.

THE CARE OF INFANTS.