Female Scripture Biography Volume I Part 5

It will conduce to the purposes of instruction, if we generalize this subject, by briefly stating a few of the most usual causes of apostacy from G.o.d; some of which are strictly applicable to the history of Lot's wife.

Sometimes it originates in _fear_; and though every period could furnish instances, we must expect to find them princ.i.p.ally in times of persecution. Many, under the awful apprehension of excruciating torments, and some even from very inferior reasons of alarm, have signed their recantation of principles which they had long professed to venerate; but few have imitated the n.o.ble heroism of a CRANMER, who publicly denounced his own recantation, and resolutely thrust the hand that signed it first into the fire, on the day of his martyrdom, calling it, "this unworthy right hand!"

But in all ages a _love of the world_ may be justly considered as a much more prevalent occasion of apostacy than fear. Demas, and the wife of Lot, live again in a thousand wretched examples. It may be acknowledged difficult to point out in all cases with perfect exact.i.tude, the precise line of demarkation between a proper and an inordinate pursuit of worldly good, and thus to detect the first commencement of an avaricious temper, the embryo germ of an apostate disposition; but at least no difficulty should remain with _the individual himself_ in deciding upon his own actual state, even though he be not guilty of flagrant immoralities, if conscious that his heart is in his covetousness--if the love of gain have usurped the dominion of his soul, and dethroned the love of G.o.d--if he gladly embrace every opportunity of promoting his worldly interest, and obey but slowly and reluctantly the calls of duty. Let him apprehend that he is drifting along to ruin--let him fear, and fear justly, that the pleasant gale of success to which he has expanded all his powers, is only bearing him upon the rocks of eternal destruction. Be not deceived, though they appear covered with flowers of surpa.s.sing beauty, and exquisite fragrance. "Love not the world, neither the things that are in the world.

If any man love the world, the love of the Father is not in him."

_Levity of mind_ is a frequent occasion of apostacy. It predisposes the unhappy individual to the ruinous influence of vicious society and injurious publications. These, most fatally adapted to their purpose, soon induce the unwary to neglect, and finally to despise all religious inst.i.tutions. The apostle Paul intimates that some are "tossed to and fro, and carried about with every wind of doctrine," like clouds which, possessing no solidity, are driven in every direction through the atmosphere. Persons of this description are easily persuaded by a plausible reasoner, that his opinions are true, and with equal facility submit to the next artful sophist, who avows even contrary sentiments. The natural effect of this inconstancy will be, a disregard of ALL truth, and a ready admission of every sceptical principle. When the mind is in such a state of fluctuation and uncertainty, or rather the willing slave of every tyrant, it is well prepared for vice: it will admit a criminal thought, as well as a sentimental error, and the same plausibility which could successfully insinuate a sceptical principle, can excite to an immoral practice. In the circles of gay dissipation, every remaining scruple is easily dissipated; the poison of "evil communications" is voraciously swallowed, and "good morals are corrupted."

Such a disposition is closely allied to _pride,_ which often "goes before, destruction, and a haughty spirit before a fall." Praised by their companions as persons of distinguished genius, or admired for a natural wit, they sacrifice every thing to flattery. They have been stimulated to believe that the possession of religion is a decisive proof of intellectual inferiority; or at least, that a punctilious observance of its practices, or a fervent attachment to its peculiar doctrines, is enthusiastic. They listen to the artful seducer, who a.s.sures them that their principles are too evidently drawn from the lessons of the nursery, and that it is time to shake off--their own penetration, indeed, will lead them to discard--the mere prejudices of an illiberal education. It is not improbable they may meet with some advocate of deistical principles or libertine conduct, who zealously instils into them the maxim of the well-known Earl of Shaftesbury, that "whoever is searching for truth, should examine if they cannot find out something that may be justly laughed at;" and if they can be persuaded as he was, "not to think on the subject of religion, without endeavouring to put himself in as good a humour as possible," it is not unlikely they may adopt what he calls a _natural suspicion_, that "the holy records themselves were no other than the pure invention and artificial compliment of an interested party, in behalf of the richest corporation and most profitable monopoly which could be erected in the world."

In the scriptural statement of the fall of man, it appears that pride and sensuality were the first dispositions which polluted the human mind in paradise, and their contaminating influence has descended upon the whole human race. From these two springs the torrent of corruption originated, and has never ceased to pursue its course and widen its channel through the successive ages of time. "When the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat; and gave also unto her husband with her, and he did eat."

The DOOM of Lot's wife is one of the most memorable in the records of either profane or sacred history. It is said, that "she became a pillar of salt," or a nitro-sulphureous pillar; the singularity and severity of her punishment being thus proportioned to the atrocity of her crime. When we recollect that Jehovah afterward proclaimed himself to Moses as "the Lord, the Lord G.o.d, merciful and gracious, long-suffering, and abundant in goodness and truth; keeping mercy for thousands, forgiving iniquity, and transgression, and sin;" that he is frequently celebrated by the inspired writers, as "ready to pardon, slow to anger, of great kindness, plenteous in mercy, full of compa.s.sion;" that he is represented by the apostle John as "love" itself; and that infinite benignity is essential to his nature, and characteristic of his dispensations--we cannot but tremble at the sight of such a visitation.

Inexpressibly awful as the overthrow of Sodom, Gomorrah, Admah, and Zeboim appears, there is an additional feature of horror in the destruction of this woman. Our imagination is bewildered amidst the general ruin of mult.i.tudes; while, by the contemplation of an individual instance, appointed to a separate and peculiar punishment, we become excited to deeper feeling. From the very const.i.tution of our nature, we view the doom of numbers with a diminished impression; we have not time to select and meditate upon the peculiarities of individual agonies, and regard them only in one vast heterogeneous ma.s.s, consigned to one common portion of suffering: but the emotion is widely different, and incalculably more poignant, when a solitary example is presented to us, alike distinguished for guilt and for punishment. In the present case, too, the degree of sensibility excited into action is necessarily more acute, from the very circ.u.mstance forbidding us to pity, and demanding an unmingled overwhelming sense of omnipotent justice. Nor is this a censurable, but a necessary feeling, indicative of a proper coincidence of mind with the perfect will of Heaven: it is allied to the sentiments attributed to purer spirits, who, when they witness the seven angels distributing the seven last plagues in which is filled up the wrath of G.o.d, are represented as standing on the sea of gla.s.s, having the harps of G.o.d.--"And they sing the song of Moses the servant of G.o.d, and the song of the Lamb, saying, great and marvellous are thy works, Lord G.o.d Almighty; just and true are thy ways, thou King of saints. Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy, for all nations shall come and wors.h.i.+p before thee: for thy JUDGMENTS are made manifest." In the same spirit, the heavens, the holy apostles and prophets, are called upon to rejoice over Babylon in the hour of her destruction; and a great voice of much people is heard in heaven, saying, "Alleluia; salvation and glory, and honour, and power, unto the Lord our G.o.d; for true and righteous are his JUDGMENTS." "And again they said, Alleluia. And her smoke rose up for ever and ever."

The justice of G.o.d displayed even in the awful form which it a.s.sumes in the punishment of the wife of Lot, is, in fact, only a modification of goodness, and therefore a proper reason both for angelic and human celebration. The love of order is no less essential to a holy being than the love of mercy; and therefore it is compatible with the most perfect goodness, in its a.s.sociation with justice, to punish transgressors either on their own account or for the sake of others--either for the purpose of individual correction or of general warning. It would be a far less display of goodness to suffer men to persevere in sin without any control, than to arrest them by some powerful stroke. In the former case, they not only plunge into ruin themselves, but draw others, by their fatal and malignant attraction, into perdition: in the latter, a salutary precaution is given to such as lie within the reach of their mischievous influence. Whatever has a tendency to prevent sin is a benevolent exercise of power; because sin is the source of individual and universal misery: if it had never entered into this world, man would still have been happy; and when, in the merciful appointments of Heaven, the guilt which now stains the moral creation shall be purified away by the efficacy of the blood of Christ, paradise will be restored, and the long-renowned tabernacle of G.o.d again descend to be with men. To this glorious consummation of human felicity, all the dispensations of Providence point; and to produce it, all his judgments are inflicted: the promises and the threatenings have each a similar design, and will ultimately promote the same general object. The tempest and the tornado have their peculiar uses, as well as the small rain that descends upon the tender herb. "Mercy and truth meet together--righteousness and peace kiss each other."

In turning our eyes, then, towards the plain of Sodom, we must combine a sentiment of holy reverence with trembling horror. The destiny of the atrocious sinner was intended to produce salutary apprehensions in her surviving relatives, and in all her posterity. Upon that accursed plain Eternal Justice erected a monument of infinite displeasure; but the hand which raised the pillar of salt, at the same time inscribed upon it, in characters too large and legible to be mistaken, "FEAR G.o.d, AND KEEP HIS COMMANDMENTS."

The terrific nature of this judgment was enhanced by the _instantaneous_ manner in which it occurred. No sooner did the wife of Lot look back, than she was converted into a pillar of salt, [12]--_this moment_ in the midst of life, and apparently escaping from the scene of danger--_the next_, a monument of wrath! What a transition from happiness to misery! What a descent from the summit of hope to the depths of despair! Mercy had almost conducted her to Zoar--Guilt transported her to the abyss of wo! She had even tasted the cup of blessing; but, das.h.i.+ng it from her lips in the spirit of daring rebellion, she was made to drink "the wine-cup of fury."

It elucidates the divine condescension and forbearance, when the wicked, instead of being withered at a touch, are allowed time for reflection.-- The ordinary dispensations of Providence are characterized by a merciful tardiness: the daring transgressor is addressed by reiterated appeals, and perhaps placed under a course of moral discipline: he is not smit by the thunder, or blasted by the lightning; but a series of smaller precursory punishments precedes a great catastrophe: his way is hedged up; reproofs, remonstrances, losses, afflictions, bereavements, const.i.tute so many obstructions thrown across the path to perdition; and if he perish, it is necessary to force his way through them with a daring and infatuated heroism: voices from heaven and earth precede the infliction of merited vengeance, saying with loud and harmonious exclamations, "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him; and to our G.o.d, for he will abundantly pardon."

But in the present melancholy instance, the wife of Lot was cut off as in a moment: she was ripe for the sickle, and justice delayed not to gather her into the storehouse of wrath; she c.u.mbered the ground by her impieties, and was worthy of no additional cultivation. Here we behold an awful specimen of the obstinacy of sinners, the effect of disobedience, and the determination of G.o.d, in a visible and striking manner, to vindicate his holy name.

Reader! flatter not yourself that the circ.u.mstance of having hitherto escaped remarkable judgment is any real indemnification against future punishment: do not imagine that the supreme G.o.d is un.o.bservant, because he is not vindictive; that it is possible to elude his eye, because you have not yet been slain by his sword. The delay, which is intended as a benefit, may, and often does, by perversion, aggravate the sinner's doom: and indeed it is one of the most lamentable proofs of human degeneracy, that the very circ.u.mstance in which the goodness of G.o.d is singularly apparent, and which ought to lead to repentance, is made the occasion of more atrocious crime and more resolute perseverance.

But delay is no evidence of indifference; and if justice have hitherto slept, it is to be apprehended it will rise with recruited vigour. While you go on still in your trespa.s.ses, be a.s.sured the glittering sword is drawing from its scabbard--it is even whetting to the final stroke!

Rebekah.

Chapter V.

Section I.

Progress of Time--Patriarchal mode of Living--Abraham's Solicitude respecting the Settlement of his Son--sends his Servant to procure him a Wife--his Arrival in the Vicinity of Nahor--his Meeting with Rebekah--her Behaviour, and their Conversation--the Good Qualities already discoverable in Rebekah, which render her Worthy of Imitation--her industrious and domesticated Habits--Unaffected Simplicity--Modesty--Courtesy--Humanity.

Rapid, irresistible, and certain is the progress of time. The few incidents of which human life consists, transpire in quick succession; the few years of which it is composed, even in cases of the greatest longevity, soon elapse: the cradle and the grave seem placed very near each other; and scarcely does the voice of congratulation cease at our birth, before it is succeeded by the lamentations of sorrow at our funeral.

There is a wide difference, however, in the actual impression, between pa.s.sing through the details of existence in daily and hourly engagements, which, from their variety, produce an illusion of slowness and a vague idea of almost interminable continuance, and looking at expended years _after their termination_, or at successive lives in the perspective of history. In the latter case, events appear crowded together, the intervening s.p.a.ces are riot distinctly perceptible, and the distance is diminished. If the life of an Abraham, an Isaac, or a Jacob, had been presented to us in the form of a daily journal of occurrences, how easily might it have been expanded into a volume equal in dimensions to the whole inspired record; and how distant would each eventful period of their respective lives have appeared! how vast would have seemed the s.p.a.ce between them if minuter circ.u.mstances had been formally detailed in the order of months, and days, and hours! Even a single year a.s.sumes a considerable magnitude when viewed as three hundred and sixty-five days, each day and night as four-and-twenty hours, each hour as sixty successive minutes, and each minute or hour as occupied with its appropriate and necessary engagements: but when we ascend that elevated spot to which history conducts us, and look back upon the long track of time, and through the course of revolving centuries, we reflect at once on those images of Scripture with which our imagination has been so often arrested, and see that the motion of the "weaver's shuttle" scarcely represents the "swiftness" of our days; the pa.s.sing shadows that fly across the plain, imperfectly display the nothingness of fleeting years; "the little time"

in which the "vapour appeareth," is but faintly expressive of the manner in which life "vanisheth away." It is almost impossible to observe the small number of pages which relate all that is really worth recording, of hundreds and even thousands of years, without being deeply affected. A few chapters suffice to state the princ.i.p.al circ.u.mstances relating to the creation, destruction, and renewal of the world; and a single book contains, in addition to this information, the lives of patriarchs the most distinguished, and the account of ages the most eventful and extraordinary. Solemn consideration--"one generation pa.s.seth away, and another cometh!"

We have been led into these reflections chiefly by observing how rapidly the inspired writer pa.s.ses from one event to another in the life of Abraham, though many years intervened; and especially by noticing the _immediate_ connexion in which the death and burial of Sarah are placed with the marriage of Isaac: so nearly allied, so few are the intermediate steps between the most joyful and the most painful events of human existence! A marriage to-day--a funeral to-morrow! This hour congratulated--the next lamented! "Great and marvellous are thy works, O Lord G.o.d Almighty: just and true are thy ways, thou King of saints."

The family histories of the patriarchs are rendered peculiarly attractive by the simplicity of their manners, and their pastoral mode of living. We are transported into ages, around which antiquity throws a powerful charm, and revelation an extraordinary l.u.s.tre. What are scenes of blood, and acclamations of triumph, in comparison with the private history of a man of peace, and a man of piety? what are heroic deeds to virtuous achievements? and what the most splendid page of secular history to the beautiful and interesting account of the various transactions relating to the union of Isaac and Rebekah?

These are so intimately blended together, that the present chapter must embrace at least a brief notice of them, in order to form an adequate idea of the heroine of this inimitable Scripture narrative.

[Sidenote: Years before Christ, 1856]

Abraham had now attained the venerable age of one hundred and forty years; his beloved Sarah was no more; and after weeping over her grave, and negociating for the entire possession of the field of Ephron in Machpelah, where she was interred, as a family burying-place, his thoughts were forcibly attracted towards the day of his own dissolution. "The Lord had blessed him in all things," but his affections were detached from earthly possessions, and permanently fixed upon his unchangeable inheritance in the skies. He "desired a better country, that is, a heavenly; wherefore G.o.d was not ashamed to be called his G.o.d, for he had prepared for him a city."

Previous to his departure, Abraham felt solicitous respecting the adjustment of his temporal affairs, and particularly the settlement and marriage of his beloved son. Actuated not merely by the common anxiety of a parent, who knows that the credit and happiness of his family depend on the propriety of the connection which he may form; but contemplating with the eye of faith his future posterity, the patriarch called his eldest and confidential servant. This was Eliezer of Damascus, the steward of his house; and, in case of his death, the manager of his affairs. He was, unquestionably, under that divine direction, which in this as in every other concern of life, he anxiously sought. It is pleasing to witness the result which was so evidently connected with the prudence and piety of his proceedings, and which points us to the never-failing promise, "In all thy ways acknowledge him, and lie shall direct thy paths," Isaac is not, indeed, distinctly mentioned, but he was no stranger to prayer; and having attained his fortieth year, he had doubtless felt a laudable anxiety to enter into the honourable state of matrimony, expressed his desires to G.o.d, and after concerting the proper measures with his father, patiently waited the will of Providence.

Abraham explained his views to Eliezer, and exacted a solemn oath respecting the punctual fulfilment of his commission, in which some of the characteristic principles of this ill.u.s.trious saint were conspicuous. In the selection of a wife for his son, he seems uninfluenced by worldly policy. He wishes him to connect him with virtue rather than wealth; knowing that the latter is not only uncertain, but unnecessary to the purposes of real happiness.

It has been often said, there are "few happy matches;" but the cause of this fact is seldom traced or regarded. If our calculations be founded solely upon a reference to temporal interests, if the importance of a connexion be measured merely by the probable amount of gold it may produce, or the degree of worldly influence it is likely to confer, we may add another item to the sum of probabilities--that of _disappointment_.

The inconsistencies into which this strange match-making infatuation has betrayed some of the greatest and best of men, is truly deplorable; and if it do not incur immediate calamity, it certainly excites the divine displeasure. G.o.d requires to be honoured in this, no less than in every other transaction.

Abraham also evinced his characteristic aversion of idolatry. He desired his servant not to seek a wife for Isaac in Chaldea, but to proceed to Haran in Mesopotamia, to the house of Nahor his brother. He was particular in requiring him to swear by the Lord, the G.o.d of heaven and the G.o.d of the earth, that he would not take his son a wife of the daughters of the Canaanites, among whom he resided. The danger of his posterity becoming blended with idolaters, and contracting their habits, induced him to use this solemn precaution; although his faith realized the peopling of this country, by his descendants. His servant put his hand upon his thigh, in confirmation of the agreement, [13] and immediately prepared for his journey. The distance from Hebron, the present residence of Abraham, to Haran, was about seventeen days' journey; and the servant must have travelled about four hundred and sixty miles.

Servants may learn, from this example, the kind of conduct which adorns their station. They should be punctual in the discharge of their duties, and readily comply with the directions they receive. Eliezer felt himself bound to comply with his master's injunctions, and not only proceeded on his distant expedition without reluctance and murmuring, but with that despatch which proves his whole heart was engaged in his duty. If any should plead, that it was, no doubt, a privilege to have such a master, and any one would have been happy in such a situation, let them be reminded that this is a very questionable position; for it is common for servants to disregard the authority, or undervalue the character of the best masters and mistresses; but their duty is not to be measured by the virtue or even the kindness, of their domestic superiors, the apostle expressly ordaining obedience "not only to the good and gentle, but also to the froward."

Upon Eliezer's arrival in the vicinity of the city of Nahor, he made his camels kneel down by a well, intending to supply them as soon as possible with water. The whole retinue was, no doubt, sufficiently weary with the journey. It was evening, and about the customary hour when the women of the country came out to fetch a supply of water. This faithful and pious servant was aware of this circ.u.mstance, but, previous to the arrival of any of these strangers, he betook himself to solemn and effectual prayer.

His words are remarkable: "O Lord G.o.d of my master Abraham, I pray thee send me good speed this day, and show kindness unto my master Abraham.

Behold, I stand here by the well of water, and the daughters of the men of the city come out to draw water: and let it come to pa.s.s, that the damsel to whom I shall say, Let down thy pitcher I pray thee, that I may drink; and she shall say, Drink, and I will give thy camels drink also; let the same be she that thou hast appointed for thy servant Isaac; and thereby shall I know that thou hast showed kindness unto my master!"

While the words of supplication were still upon the tongue of this worthy servant, behold a damsel of singular beauty approaches the well! It is, in fact, Rebekah, who was born to Bethuel, son of Milcah, the wife of Nahor; and whom an invisible but all-wise Providence had sent at this precise moment, and by this happy concurrence of circ.u.mstances, introduced to the travelling stranger. Beautiful, young, and artless; bearing a pitcher upon her shoulder, which she hastened to the well to fill for the necessary supply of the family; we cannot imagine a more finished picture of loveliness, or one to which the Miltonian description of Eve, as first beheld by her admiring partner, is more justly applicable:

"Adorn'd With what all earth or heaven could bestow To make her amiable; on she came Led by her heav'nly Maker, though unseen.

"Grace was in all her steps, heav'n in her eye, In every gesture, dignity and love."

She speedily descended to the reservoir of water, and filled her pitcher.

[14] The servant was attracted by her remarkable appearance, for she seemed "like the lily among thorns;" but, at present, remained silent.

Intent upon her proper business, she did not indulge an idle curiosity, and waste her time, by stopping to make inquiries respecting the stranger, and his train of camels, which were reclining near the well; nor would she have been detained a moment, had not a motive of kindness prompted her to listen to his solicitations for help. He, at length, hastened to meet her, and requested to drink a little of the water with which she had just replenished her pitcher. This was granted with the utmost readiness; she let down the vessel from her shoulder, and desired him to take whatever he pleased. After this, she kindly offered to supply all his train of camels; and, regardless of the trouble which such officious hospitality occasioned, she did not even wait for a reply, but ran to fill the trough, by repeated draughts of water.

All this time, the man, who, by the way might have rendered this lovely young woman some a.s.sistance, stood gazing in silent astonishment. There was so striking a coincidence between her conduct, and the wishes he had been expressing, that he could not help connecting them together.

"Wondering at her, he held his peace, to wit whether the Lord had made his journey prosperous or not." It seems strange that he should have felt even a momentary hesitation upon the subject, but it exemplifies the frequent state of our minds respecting antic.i.p.ated blessings. We seek them with an importunity which procures their communication, but, when actually bestowed, we scarcely believe them to be in our possession, and are too reluctant to recognize the divine bounty. But what has been sought with eagerness ought to be acknowledged with prompt.i.tude.

As soon as the camels had been supplied, the good man presented Rebekah with a suitable token of his thankfulness. It consisted of a golden ear-ring, of half a shekel weight, and two bracelets for her hands, of ten shekels weight of gold. These were, probably, the costly ornaments which Abraham had commissioned his servant to bestow upon the future wife of his son; and which, as he had now seen the accomplishment of his prayer, he no longer hesitated to give this interesting young woman.

Availing himself of the present favourable opportunity of entering into some conversation with her, he inquired whose daughter she might be, and whether she thought her father could afford him and his attendants; and camels, sufficient accommodation? In the east this was so common an act of hospitality, that the question did not appear strange, or the request obtrusive. It was, besides, dictated by a strong suspicion, if not a full a.s.surance, that he had attained the object of his journey. She gave a prompt and kind answer: "I am the daughter of Bethuel, the son of Milcah, which she bare unto Naoh. She said, moreover, unto him, we have both straw and provender enough, and room to lodge in," The man bowed in thankfulness to _her_, but in more expressive praise and grat.i.tude to G.o.d. His heart was full, and his tongue could no longer remain silent. "Blessed," said he, "be the Lord G.o.d of my master Abraham, who hath not left dest.i.tute my master of his mercy and his truth. I, being in the way, the Lord led me to the house of my master's brethren." This was the language of _faith_--he recognizes the divine "mercy and truth" which had promised to multiply and extend the family of Abraham. It was the voice of _grat.i.tude_--for he remembers the way in which G.o.d had conducted him, and sees the concurrence of Providence in all that had transpired. It contained also a delicate intimation to the young women, not only that he came from her venerable relative, but had some important business with her family. Rebekah made all possible haste back, and soon circulated through the family the joyful intelligence of this arrival.

In reviewing what has been hitherto related of this charming story, and the circ.u.mstances of the first interview between the servant of Abraham and the future wife of Isaac, we beg to present to our young female readers, a more distinct statement and recommendation of the good qualities discoverable in Rebekah.

1. Observe her _industrious and domesticated habits._ She was high-born, and had great connections--she possessed a commanding beauty of person and fascination of manners--but yet she did not indulge in indolence, or in frivolous pursuits. At that period luxury and refinement had not corrupted simplicity of manners, the affairs of a family were usually under the more direct inspection and management of its princ.i.p.al members, and custom did not prescribe an avoidance of all careful, nor even of all laborious, interference in domestic concerns. But there was a cheerfulness and an a.s.siduity in the whole deportment of Rebekah, that proved it not merely custom, but a sense of duty that influenced her. She was attentive to her proper business, neither omitting nor performing it negligently. It is very unbecoming to see young persons resisting the wishes of their kind parents, who having had a better experience than themselves, are desirous of training them to domestic usefulness. Ill do they requite parental affection, which has devoted, perhaps, a considerable portion of hard-earned profits to their education in useful branches of knowledge, or to their acquirement of polite accomplishments: by refusing to a.s.sist in family arrangements, or to submit to that wise after-discipline, by which they may be prepared to occupy important situations in future life. It is not the proper business of a woman to _s.h.i.+ne_, to court admiration, or to display superficial acquirements; nor, on the other hand, does either reason or religion reduce her to the inferior situation of a domestic drudge; but her education is ill bestowed, and perversely misapplied, if it unfit her for the appropriate duties of her station, if it make her proud and petulent, if it raise her above her sphere, and if it indispose her to a proper "care for the things of the world, how she may please her husband."

In modern times it would be unjust to impute the entire blame to the young women themselves; much is attributable to the _system_ which has been adopted in their education. Nothing indeed can justify, and few things can be said in extenuation of the guilt of an arrogant disposition, unyielding to the wishes of tender though perhaps less educated parents; but it is to be regretted, that the useful is often far less regarded in public seminaries than the ornamental; and that, while the exterior is polished, the mind remains comparatively uncultivated. We shall not be understood to require a total exclusion of elegant instruction, or polite accomplishments; but let the understanding be well directed, the memory amply stored, the judgment constantly exercised, the hands usefully employed, the temper carefully watched and disciplined--above all, let religion and the fear of G.o.d be the basis of the whole fabric, that "our daughters may be as corner-stones, polished after the similitude of a palace."--"By daughters families are united and connected to their mutual strength, as the part of a building are by the corner-stones; and when they are graceful and beautiful, both in _body_ and _mind_, they are then _polished_ after the similitude of a nice and curious structure. When we see our daughters well established, and stayed with wisdom and discretion, as corner-stones are fastened in the building; when we see them by faith united to Christ as the chief corner-stone, adorned with the graces of G.o.d's Spirit, which are the polis.h.i.+ng of that which is naturally rough, and become _women professing G.o.dliness_; when we see them purified and consecrated to G.o.d as living _temples_, we think ourselves happy in them."

[15]