Mrs. Whittelsey's Magazine for Mothers and Daughters

Seven days of alternate hope and fear, of watching and care have fled, and Bathsheba is childless. Another wave has rolled over her. God grant it be the last. Surely she has drained the cup of sorrow. She sits solitary and sad, bowed down with her weight of woes; her thoughts following ever the same weary track; direful images present to her imagination; her frame racked and trembling; the heavens clothed in sackcloth, and life for ever divested of happiness and delight. The king enters and seats himself beside her. And if Bathsheba is changed, David is also from henceforth an altered man. "Broken in spirit by the consciousness of his deep sinfulness, humbled in the eyes of his subjects and his influence with them weakened by their knowledge of his crimes; even his authority in his own household, and his claim to the reverence of his sons, relaxed by his loss of character;" filled also with fearful anticipations of the future, which is shadowed by the dark prophecy of Nathan—he is from this time wholly unlike what he has been in former days. "The balance of his character is broken. Still he is pious—but even his piety takes an altered aspect. Alas for him! The bird which once rose to heights unattained before by mortal pinion, filling the air with its joyful songs, now lies with maimed wing upon the ground, pouring forth its doleful cries to God." He has scarcely begun to descend the declivity of life, yet he appears infirm and old. He is as one who goes down to the grave mourning. Thus does he seem to Bathsheba as he sits before her. But there is more in David thus humble, contrite and smitten, to win her sympathy and even love, than there was in David the absolute, and so far as she was concerned, tyrannical monarch, though surrounded with splendors, the favorite of God and man. A few days since had he assayed the part of comforter, she would have felt her heart revolt; but now repentant and forgiven, though not unpunished by Jehovah, she can listen without bitterness while he speaks of the mercy of the Lord which has suffered them both to live, though the law could have required their death, and which sustains even while it chastises.

Another message—by the hand of the prophet to David and Bathsheba—a message of peace and tender consideration—a name for their new-born child, the gift to them from his own hand. "Call him Jedediah—beloved of the Lord."

"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out."' In his dealings with his sinful children how far are his ways above the ways of men! "As the heaven is high above the earth, so great is his mercy toward them that fear him." He dealeth not with them after their sins—he rewardeth them not according to their iniquities, but knowing their frame—remembering that they are dust—that a breath of temptation will carry them away—pitying them with a most tender compassion, he deals with them according to the everlasting and abounding and long-suffering love of his own mighty heart. Whenever those who have known him best, to whom he has manifested his grace most richly, whom he has blessed with most abundant privileges, fall, in some evil hour, and without reason, upon the slightest cause, bring dishonor on his name and give occasion to his enemies to blaspheme, and incur his just judgment, behold how he treats them. Upon the first sign of contrition, the first acknowledgment "I have sinned," how prompt, how free, how full is the response, "The Lord also hath put away thy sin, thou shalt not die." No lingering resentment—no selfish reminding of his wounded honor—no thoughts but of love, warm and tender, self-forgetting love and pity for his sorrowing child. Even when he must resort to chastisement, "his strange work"—when he must for his great name's sake, raise up for David evil out of his own house—when he must, before the sun and before all Israel, show his displeasure at sin; with one hand he applies the rod, and with the other pours into the bleeding heart the balm of consolation, so pure, so free, that his children almost feel that they could never have understood his goodness but for the need of his severity. When, notwithstanding the earnest prayer of the father, he smites the child of his shame, how soon does he return with a better gift—a son of peace, who shall remind him only of days of contrition and the favor of God—a Jedediah, who shall ever be a daily witness to his forgiving love.

And to those who suffer innocently from the crimes of others, how tender are the compassions of our heavenly Father. To the injured, afflicted Bathsheba is given the honor of being the mother of Israel's wisest, most mighty and renowned king; and she is, by father and son, by the prophet of the Lord, by the aspirant to the throne, and by all around her, ever approached with that deference and confidence which her truly dignified character and gentle virtues, not less than her high station, demand. And while not a word of reproach is permitted to be left on record against her, on that monument of which we have before spoken, among mighty and worthy names, destined to stand where many of earth's wisest and greatest are forgotten, with the progenitors of our Lord and Savior, is inscribed hers "who was the wife of Urias."

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FEMALE EDUCATION

BY REV. S.W. FISHER

The second and special object of education, is the preparation of youth for the particular sphere of action to which he designs to devote his life. It may seem at first, that this general education of which I have already spoken, as it is most comprehensive and reaches to the highest range of subjects, so it should be the only style of training for an immortal mind. If we regarded man simply as spiritual and immortal, this might be true; but when we descend to the practical realities of life; when we behold him in a mixed nature, on one side touching the earth, on the other surveying the heavens, his bodily nature having its necessities as well as his spiritual, we find ourselves limited in the manner of education and the pursuit of knowledge. The division of labor and of objects of pursuit is the natural result of these physical necessities in connection with the imperfection of the human mind and the constitution of civilized society.

This division of labor constitutes the starting point for the diverse training of men, and modifies, in part, all systems of instruction that cover childhood and youth. This is, at first, an education common to all. The general invigoration of the intellect, and the preparation of the mind for the grand, the highest object of life on which I first dwelt, embrace all the earliest years of youth. There are elements of power common to all men, and instruments of knowledge effective for both the general pursuits of a liberal education, and the limited pursuits of physical toil. The education of the nursery and school are equally useful to all. But when you advance much beyond this, far enough to enable the youth to fix upon his probable line of life, then the necessity of an early application to that pursuit at once modifies his course of education.

When we pass from the diverse professions into which the growth of civilized society has divided men, to the distinctions which exist between man and woman, we enter upon a still clearer department of our subject. The differences which are here to give character to education, are not incidental and temporary, but inherent and commensurate with life itself. The physical constitution of woman gives rise to her peculiar life. It determines alike her position in society and her sphere of labor.

In all ages and climes, celebrated by travelers, historians, poets, she stands forth as a being of better impulses and nobler affections than him, of whom she is the complement. That which is rugged in him, is tempered by softness in her; that which is strong in him, is weak in her; that which is fierce in him is mild in her. Designed of God to complete the cycle of human life, and through a twofold being present a perfect Adam, she is thus no less different from man than essential to his perfection. Her nature at once introduces her into a peculiar sphere of action. Soon, maternal cares rest upon her; her throne is above the family circle; her scepter of love and authority holds together the earliest and happiest elements of social life. To her come young minds for sympathy, for care, for instruction. Over that most wonderful process of development, when a young immortal is growing every day into new thoughts, emotions and habits, which are to abide with it for ever, she presides. By night she watches, by day she instructs. Her smile and her frown are the two strongest powers on earth, influencing human minds in the hour when influence stamps itself upon the heart in eternal characters. It is from this point of view, you behold the glorious purpose of that attractive form embosoming a heart enriched with so copious a treasure of all the sweetest elements of life. She is destined to fill a sphere of the noblest kind. In the course of her life, in the training of a household, her nature reveals an excellence in its adaptation to the purpose for which she is set apart, that signally illustrates the wisdom of God, while it attracts the homage of man. Scarcely a nobler position exists in the world than that of a truly Christian mother; surrounded by children grown up to maturity; moulded by her long discipline of instruction and affectionate authority into true-hearted, intelligent men and women; the ornament of society, the pillars of religion; looking up to her with a reverent affection that grows deeper with the passage of time; while she quietly waits the advent of death, in the assurance that, in these living representatives, her work will shine on for ages on earth, and her influence spread itself beyond the broadest calculation of human reason, when she has been gathered to the just.

How then are we to educate this being a little lower than the angels; this being thus separated from the rest of the world, and divided off, by the finger of God writing it upon her nature, to a peculiar and most noble office-work in society? It is not as a lawyer, to wrangle in courts; it is not as a clergyman, to preach in our pulpits; it is not as a physician, to live day and night in the saddle and sick room; it is not as a soldier, to go forth to battle; it is not as the mechanic, to lift the ponderous sledge, and sweat at the burning furnace; it is not as a farmer, to drive the team afield and up-turn the rich bosom of the earth. These arts and toils of manhood are foreign to her gentle nature, alien to her feeble constitution, and inconsistent with her own high office as the mother and primary educator of the race. If their pursuits are permitted to modify their education, so as to prepare them for a particular field of labor, proceeding upon the same supposition, it is equally just and appropriate, that her training should take its complexion from the sphere of life she is destined to fill. So far as it is best, education should be specific, it should have reference to her perfect qualification for her appropriate work. This work has two departments. The first, which is most limited, embraces the routine of housewifery and the management of the ordinary concerns of domestic life.

The second department of her duties, as it is the most important, so it must be regarded and exalted in an enlightened system of female education. It is as the centre of social influence; the genial power of domestic life; the soul of refinement; the clear, shining orb, beneath whose beams the germs of thought, feeling, and habit in the young immortal are to vegetate and grow to maturity; the ennobling companion of man, his light in darkness, his joy in sorrow, uniting her practical judgment with his speculative wisdom, her enthusiastic affection with his colder nature, her delicacy of taste and sentiment with his boldness, and so producing a happy mean, a whole character; natural, beautiful and strong; it is as filling these high offices that woman is to be regarded and treated in the attempt to educate her. The description of her sphere of life at once suggests the character of her training. Whatever in science, literature and art is best adapted to prepare her to fill this high position with greatest credit, and spread farthest around it her appropriate influence, belongs of right to her education. Her intellect is to be thoroughly disciplined, her judgment matured, her taste refined, her power of connected and just thought developed, and a love for knowledge imparted, so that she may possess the ability and the desire for future progress.

Who will say that this refiner of the world, this minister of the 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.

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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 bestowUpon 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.