holiest and happiest influences to man, shall be condemned to the
scantiest store of intellectual preparation for an entertainment so
large and noble? Is it true that a happy ignorance is the best
qualification for a woman's life; that in seeking to exalt the fathers
and sons, we are to begin by the degradation of mothers and daughters?
Is there anything in that life incompatible with the noblest education,
or which such an education will not ennoble and adorn? We are not
seeking in all this to make our daughters profound historians, poets,
philosophers, linguists, authors. Success of this high character in
these pursuits, is usually the result of an ardent devotion for years to
some one of them, for which it is rarely a female has the requisite
opportunities. But should they choose occasionally some particular walk
of literature, and by the power of genius vivify and adorn it; should
there be found here and there one with an intense enthusiasm for some
high pursuit, combined with that patient toil which, associated with a
vigorous intellect, is the well-spring of so many glorious streams of
science, should not such a result of this enlarged education be hailed
as the sign of its excellence, and rejoiced in as the proof of its
power? The Mores, the Hemanses, the De Staels, and others among the
immortal dead and the living, who compose that bright galaxy of female
wit shining ever refulgent--have they added nothing to human life, and
given no quick, upward impulse of the world? Besides, that system of
education which, in occasional instances, uniting with a material of
peculiar excellence, is sufficient to enkindle an orb whose light,
passing far beyond the circle of home, shall shine upon a great assembly
of minds, will only be powerful, in the multitude of cases, to impart
that intellectual discipline, that refinement of thought, that power of
expression, that sympathy with taste for knowledge, which will best
prepare her for her position, and enable her in after life to carry
forward her own improvement and that of her associated household.
The finest influence of such an education is the development of a
character at once symmetrical, refined, vigorous, confident in its own
resources, yet penetrated with a consciousness of its distance from the
loftiest heights of power; a character which will be an ennobling life
in a household, gently influencing others into quiet paths of
excellence; to be felt rather than seen, to be understood rather in its
results than admired for any manifest attainments in science; an
intellect informed and active, in sympathy with what is known and read
among men; able to bear its part in healthful discussions, yet not
presuming to dictate its opinions; in the presence of which ignorance
becomes enlightened and weakness strong; creating around its home an
atmosphere of taste and intelligence, in which the rudest life loses
some of its asperity, and the roughest toils much of their severity.
Such is the form of female character we seek to create by so enlarged an
education.
The education of the _heart_ reaches deeper, and spreads its influence
further than all things else. The intellect is only a beautiful piece of
mechanism, until the affections pour into it their tremendous vitality,
and send it forth in all directions instinct with power. When the
"dry-light" of the understanding is penetrated by the liquid light of
the emotions, it becomes both light and heat, powerful to vivify,
quicken, and move all things. In woman, the scepter of her chief power
springs from the affections. Endowed most richly with sensibility, with
all the life of varied and vigorous impulse and deep affection, she
needs to have early inwrought, through a powerful self-discipline, an
entire command of her noble nature. There are few more incongruous and
sadly affecting things than a woman of fine intellect and strong
passions, without self-control or truly religious feeling. She is like a
ship whose rudder is unhung; she is like a horse, rapid, high-spirited,
untamed to the bridle; or, higher still, she is like a cherub fallen
from its sphere of glory, with no attending seraph; without law, without
the control of love, whose course no intelligence can anticipate and no
wisdom guide. Religion seems to have in woman its most appropriate home.
To her are appointed many hours of pain, of trial, of silent communion
with her own thoughts. Separated, if she act the true woman, from many
of the stirring scenes in which man mingles, she is admirably situated
to nourish a life of love and faith within the circle of her own home.
Debarred from the pursuits which furnish so quickening an excitement to
the other sex, she either is confined to the routine of domestic life
and the quiet society of a social circle, or devotes herself to those
frivolous pleasures which enervate while they excite; which, like the
inspiration of the wine-cup, are transient in their joy, but deep and
lasting in their evil. But when religion enters her heart it opens a new
and that the grandest array of objects. It imparts a new element of
thought, a wonderful depth and earnestness of character. It elevates
before her an ennobling object, and enlists her fine sensibilities,
emotions and affections in its pursuit. Coming thus through religion
into harmony with God, she ascends to the highest position a woman can
occupy in this world.
To woman should Christianity be especially dear. It has led her out of
the house of bondage; it has lifted her from the stool of the servant to
an equality with the master; it has exalted her from the position of a
mere minister of sensual pleasure, the toy of a civilized paganism, to a
full companionship with man; it has given her soul--once spurned,
degraded, its immortality doubted, its glory eclipsed--a priceless
value; and shed around her whole character the radiance of heaven. Let
pure religion create the atmosphere around a woman's spirit, and breathe
its life into her heart; let it refine her affections, sanctify her
intellect, elevate her aims, and hallow her physical beauty; let it
mould her early character by its rich influences, and cause the love of
Jehovah to consecrate all earthly love, and she is indeed to our race of
all the gifts of time, the last and best, the crown of our glory, the
perfection of our life.
* * * * *
Original.
A CHILD'S PRAYER.
By one of our little friends, seven years of age, for a little sister of
five, who had committed an offense.
Oh great and glorious God!
Thy mercy sweet bestow
Upon a little sister,
So very full of woe.
Oh Lord, pray let her live,
For lo! at thy right hand,
To intercede for sinners,
The blessed Savior stands.
Then pardon her, Most High!
Pray cast her not away,
But blot out all her sins,
And cleanse her heart to-day.
* * * * *
Original.
WOMAN.
BY M. S. HUTTON, D.D.
"And the Lord God said, It is not good that the man should be
alone, I will make him a help meet for him."--GEN.
2:18.
"So God created man in his own image, in the image of God
created he him; male and female created he
them."--GEN. 1:27.
These two passages settle beyond controversy the oft-disputed question
as to the equality of the sexes. In the image of God created he man;
male and female created he them. Had God created him male and female, in
_one person_, the question of equality could never have arisen. Nor
should it arise because in his wisdom he has been pleased to create man
in two persons--both man and woman are made in the image of God. It is
not good for man to be alone, I will make a help meet for him. The exact
rendering of the original translated help meet, is an help as before
him, _i.e._ one corresponding to him, a counterpart of himself, in a
word, a second self, contrived to meet what is still wanting to his
perfection, and to furnish mutually a social and superior happiness, of
which solitude is incapable. A more delicate and beautiful form was
united _in the woman_ to a mind possessing gentler and lovelier
affections, a more refined taste, and more elegant sentiments. In the
man, a firmer and stronger frame was joined to a mind more robust. In
each, the other was intended to find that which was wanting in itself,
and to approve, love, and admire both qualities and actions, of which
itself was imperfectly capable; while in their reciprocations of
tenderness, and good will, each beheld every blessing greatly enhanced,
and intensely endeared. The only instance in which these mental and
moral qualities were ever united in one person, is in the Lord Jesus
Christ. And I would here note the fact, that in Christ we have as
perfect an example of the woman's nature as we have of man's nature. All
the kindness, gentleness, softness, endurance, and unselfishness of
woman were in him combined, with all the majesty, firmness and strength
of the manly nature. All dispute, therefore, about the superiority or
equality of man and woman is absurd and inconclusive. They stand on the
same platform, were both made in the image of God, and the platform upon
which they stand is wide enough for them both, and not completely filled
until both are upon it.
My object, however, in selecting these passages is to present some
thoughts on the mission of woman in our world, which have not perhaps
been as prominently presented as they deserve. Men have their distinct
objects in life before them, their various professions. One aims to be a
lawyer, another a merchant, another a physician, another a mechanic, and
thus through all the vocations of life. But what is woman's aim? what
her object in life? These questions are more or less frequently asked in
our day, and asked in reference to that general spirit of reform and
progress of society which seems to characterize our age, and in relation
to which, just in proportion as men forget to listen to the Word of God,
they grope about in the darkness of their own feeble light.
Our theme then is Woman's Mission.
What is it?
The general answer to this inquiry is very plain and easy. God created
_man_ in his own image; _male and female_ created he them. The general
design, therefore, of the creation of woman is precisely the same as
that of the man. He created but one race when he made them male and
female, and had in view but one object. In relation then to that object,
no distinction is to be drawn between man and woman, and the perfect
equality of the two sexes again becomes apparent. Indeed, it is a matter
of wonder that this question of superiority has ever risen, or at least
has ever been agitated by reflecting men, who for one moment considered
the manner in which our race is propagated in the world. Nothing ever
rises above its own nature. A spark, however high it may rise, however
brilliantly it may shine in the blue ethereal, can never become a star.
It ever remains but a spark, and so the offspring of a woman cannot, in
its nature, rise above its origin. A man can never become superior in
nature to his mother, and can certainly never, with right or justice,
exercise authority over her. He may be stronger, wiser, and better, but
he cannot be a superior being. Such a claim is alike foolish and
despicable. The two sexes, therefore, being one in nature, their chief
end is one, and reason and revelation unite in the assertion that man
was created to glorify God and enjoy him forever. God made all things
for himself. He is presented to us as the sole and supreme object of our
love and worship. His laws are our only rule of conduct, and he himself
the sole Lord of our souls. This he claims from us as creatures. This,
at the same time, he has required with the promise of eternal life to
obedience, and the threatening of eternal death to disobedience; thus
showing us that he regards this end as of infinite importance--for this
end, his own glory, happiness in himself. When we had sinned he sent his
Son into the world, and formed the plan to save our immortal souls from
woe, while from the nature of the case it is evident that this is the
highest and noblest end which man can accomplish. What can be a higher
aim than to be like God? What can God confer superior to himself as a
source of happiness? As he is the source and sum of all good, both moral
and natural, to know and to love _him_ is to know and love all that is
excellent, great, and lovely, and to serve him is to do all that is
amiable or desirable, all that is pleasing to God or profitable to his
rational creatures. True happiness and true worth are thus attained, and
thus alone. There is, there can be no other design in the creation of
man than this, to glorify God by loving, serving, and enjoying him; by
obeying his laws, living for him, living to him. This, then, is of
course the general answer to the inquiry, What is woman's mission? To
glorify God and to enjoy him forever. She, as well as man, has come
short of this. She, as well as man, therefore, needs atoning blood and a
renewed heart. She is a fallen, depraved being, influenced, until she
comes under divine grace, by unholy and unworthy motives. Her first and
imperative duty, therefore, if she would fulfill her mission, is to
return to God by the way of his appointment, to come to Jesus, repenting
of sin and believing on him, to receive pardon and eternal life. This,
indeed, is the imperative duty of all, but it will be seen in the
prosecution of our subject, that, as far as the welfare of society is
concerned, it is most imperative upon woman. She needs it most for her
own happiness here; she needs it most on account of her greater
influence upon the happiness of others.
Having thus seen the general and ultimate design of woman's creation is
to glorify God, our next inquiry is, Is there any particular mode by
which she is to fulfill this duty? How can she most glorify God and
enjoy him in this life? In order to answer these inquiries it becomes
necessary for us to examine her peculiar nature. That woman differs from
man in her very nature is obvious, and the peculiarities of her
organization clearly intimate that her Maker has assigned to her
peculiar duties--that she has her allotted sphere for which infinite
wisdom has fitted her. To enter upon all these peculiarities would
require a volume. I must therefore be content with a brief notice of
some of the more prominent and acknowledged ones.
Her physical organization is more delicate than that of man. She
possesses not the muscular power which belongs to him, and is therefore
not designed to undergo the outward toil and hard labor of life. The
same toil and physical exertion which will strengthen and increase the
power of the man, will often weaken and destroy her more delicate
organism. And when, in addition to this, you consider that to her alone
is committed the entire maternal care, you have not only the difference
between the two sexes distinctly marked, but you have also an intimation
of where her peculiar sphere is to be found, and in accordance with this
physical difference you will find a corresponding difference in her true
spiritual and moral nature. No one who has had around him a youthful
family circle has failed to notice that even from the cradle there is a
difference in the very nature of sons and daughters. Every little girl
knows that she is different from boys of her own age, though she may not
be able just now to point out that difference; she knows that there are
many things which boys like, and which they do, which she does not like
and will not do, and this difference only widens as we advance in life.
There is generally a delicacy of feeling, of thought, and of action,
corresponding with the delicacy of her physical organism. God hath made
her gentle by nature, and kind. She likes and longs to be loved and to
love, must have some object on which she can center her affections. She
admires flowers, and everything which is beautiful and delicate like
herself. She has a finer imagination and more curiosity than men. She is
more conscientious and truthful, and though a fallen, sinful creature,
and by nature like us all, a hater of God, yet there is not so decided
an opposition to religious things in her heart, in her loving nature;
there is not, indeed, a predisposition towards a God of love, but a
peculiar adaptation which assimilates more easily to religious things
when her heart is touched by the Holy Spirit. The beauty, the harmony,
the adaptation of the Gospel to the wants of our fallen nature, are more
apparent to her, more quickly perceived. This may also, perhaps, be
traced to another peculiarity which I must not forget to mention--her
disposition to lean on others. Unlike man, she loves to be
dependent--place her in danger and she naturally flies to her brother,
her father, or her husband. I am aware that to all these things there
are exceptions--there are unwomanly women as there are effeminate men,
but the fewness of the exceptions only proves the general truth. England
had her masculine Elizabeth, but she had only one.
* * * * *
Original.
CHILDREN AND THEIR TRAINING.
What wonderful provision has God made for the happiness, safety, and
well-being of infants. He has implanted in the human breast a natural
love of offspring, and has provided for each child parents, who should
be of mature age, and who should have been so trained by their parents,
that by combined wisdom, sagacity and experience, it may be duly watched
over and cared for, and so trained as to answer life's great end, viz.,
"To glorify God and enjoy him forever."
Then how wisely is the body framed, and most wonderfully adapted to
answer all the purposes of life, and especially during the period of
infancy and childhood, when the body must be more or less exposed to
accidents; while therefore it is destitute of experience, and cannot
take care of itself, its bones are all soft and yielding, and more
particularly of the skull which incloses and protects the brain, and
those of the limbs are made flexible, so that if it falls they may bend
and not break.
We see daily some new development of wonderful powers and faculties in
every new-born infant. An infant has a natural and instinctive desire to
exercise its limbs, its voice, and indeed all its bodily functions. How
soon it begins to laugh and coo like a little dove, to show you that it
is social in its disposition, asking for your sympathy in return.
It is curious and interesting to watch a young child when it first opens
its eyes upon the light of day or the light of a candle. With what
evident satisfaction does it slowly open and close its eyelids, so
adapted--to say nothing of the wonderful mechanism of the eye itself--to
let in sufficient light to gratify desire, or to shut out every ray that
would prove injurious to the untried organs.
What incipient efforts are first made to feel and examine different
objects, and how very soon even infants become possessed of some of the
elementary principles of the most abstruse sciences, and that without a
teacher. How many thousands of times will you see it endeavor to put up
its little hands before its face, before it is able to control its
movements so as to be able to examine them critically.
We propose to dwell, hereafter, somewhat minutely upon the all-important
subject of infant training, and in a way to show the care and attention
which both parents should bestow upon each child, so as to provide
proper food, clothing, and the means of self-culture and amusement, and
absolute control over it at the earliest possible period--the earlier
the better, so as to secure "a sound mind in a sound body."
It is really pitiable to find so large a proportion of young parents who
seem to think that but little instruction can be imparted, and in fact
that but little is needed in the care and management of _infants_,
whereas their education commences, in very many respects, and in a very
important sense, as soon as they are born.
Man is a complex being, composed of mind, soul and body, mysteriously
united as to their functions, in beautiful harmony with each other, yet
so distinct as absolutely to require widely different methods of
training, that each shall do its office without encroaching upon the
others, and in a way to secure a symmetrical character.
No wonder the proper training of children should become painfully
interesting to Christian parents, when they consider the pains-taking,
the watchfulness, the restraints, the self-denial, and the encouragement
which may be requisite for this. The faith and prayers which may be
necessary to bring their children into the fold of the Good Shepherd,
who in his last commission to his disciples did not forget to remind
them, saying, "Feed my lambs," and whose promise and prediction, before
his coming into the world, was, "Out of the mouth of babes and sucklings
I have _ordained_ praise." The Scriptures inform us that it was the
purpose of God when he "set the solitary in families," to "seek a goodly
seed."
How delightful and consoling then is the thought, in this world of sin
and temptation, where there are three mighty obstacles to the final
salvation of our children--the world, the flesh and the devil, that
angels, ministering spirits, are appointed to "keep their watchful
stations" around the families of the just. "Are they not all ministering
spirits, sent forth to minister to them who shall be heirs of
salvation?"
When parents cheerfully fall in with the great designs of God, and in
dependence upon him in the use of the divinely appointed means, in his
preparing a people to himself, what a glorious combination there is in
all this to fulfill his gracious purposes. Not only God the Father, God
the Son, and God the Holy Ghost, but the angelic hosts, and all good
people by their prayers and labors, help forward this grand and glorious
design.
When beyond this sublunary sphere, and the vail is removed which now
hides from our view the realities of the unseen world, with what
different emotions may we suppose parents will look upon their mission
on earth. It will indeed seem wonderful that they should have been thus
intrusted with the care and guardianship of children, which in a
peculiar sense is their own, and in this respect widely differing from
the angelic band, whose happiness, though they are permitted to minister
to the saints, in such efforts and experience, must be inferior to that
which parents will feel in training their own offspring--even emulating
the all-wise Creator in his preparing a people for himself. It is
certainly but natural to suppose that the happiest souls in Heaven will
be those parents who are the spiritual parents of their own children.
The benefits which must result to parents in the careful training of
infants--children who are, by means of parental faith and fidelity,
converted in early life, can scarcely be apprehended, certainly not
fully, in this world, even by the most judicious Christian parents.
Considering the instinctive love of offspring which God has implanted in
the parental bosom, it is most painful to see the utter dislike which so
many persons at the present day, who have entered the marriage relation,
evince to the care and responsibility which the guardianship of children
must ever involve.
There is something in all this manifestly wrong. It is unnatural. It is
even monstrous--even below the brute creation. It interferes with the
whole economy of nature, and frustrates the wise and benevolent designs
of the Creator, when he set the solitary in families. No person who
takes into view eternal realities and prospects, can, while so doing,
indulge in such selfish, carnal and sordid views. Those who are without
natural affection are classed by Paul with the enemies of all
righteousness. We cannot therefore but look suspiciously upon all such
as deny the marriage relation, cause of abuses (this is not the way to
cure them), or, for any pretext, profess to plead the superior
advantages of those who, for reasons best known to themselves, may
choose a state of "single blessedness," however plausible or cogent
their arguments may appear in favor of such a choice. We may not do evil
that good may come, or in other words, "root up the tares, lest we also
root up the wheat."
* * * * *
Original.
THE ORPHAN SON AND PRAYING MOTHER.
Some years since a small volume was sent to me by a friend, containing
an account of the labors of a pious missionary along the line of the
Erie canal. I read it with great interest, and I trust, with profit. God
honors his word; he honors his faithful servants; and when the Great Day
shall reveal the secrets of this world, it will be seen to the glory of
divine grace, that many a humble missionary was made the instrument of
eternal consolation to the poor neglected orphan--in answer to a pious
mother's prayers.
I beg leave to ask the insertion in the Magazine of a touching scene,
which occurred during a missionary tour of the above friend of the
outcast and neglected. I shall give the narrative chiefly in his own
words.