66 6 stance, the following, from the "Gambier Observer," is meant for clear elucidation, and at the same time, close argument: Suppose the unbounded mercy of God to have fixed upon the remission of sin and the salvation of sinners, as the glorious end to be accomplished; and then justice will demand an atoning sacrifice, before the mighty love, struggling in the bosom of God, can be permitted to have its course. Punishment is strictly due to the wicked oppressor, and justice pleads the cause of the oppressed, as well as the cause of God against all who have robbed him of his glory. On the other hand, mercy pleads the cause of immortal and perishing millions: but the stern demand of justice still is, without the shedding of blood, there is no remission of sin.' Mercy yields not, being omnipotent; and justice is immutable. How shall the cause be ended? God, the Father of mercies, is willing to make any sacrifice, except that of his law, his honor, or his justice, in order to accomplish this stupendous work of love; and the Eternal Son, responding to the call of this sublime attribute, exclaims, Lo, I come to do thy will, O God. Hence, although justice does not demand the innocent to suffer for the guilty as deserving their punishment; yet, in the case of our Lord and Master, it urged this demand as the indispensable condition of salvation." The conflict here represented as existing between the several attributes of God, is too much like the contending feelings of man's bosom, to please us. We might also ask, how does the atoning sacrifice put an end to that struggle, or satisfy justice, except by Christ's enduring the punishment, or "paying the debt of the sinner?" But we will not urge our inquiries. It seems to be the design of even the more "Orthodox" in the controversy, to put out of sight the doctrine of literal substitution, and to represent the suffering and death of Christ merely as "the indispensable condition of salvation," without asking minutely how it is the means of salvation. This state of things is encouraging, and augurs improvement. W. G. E. THE WOMAN QUESTION. De L'Education des Meres des Familles ou de la civilization du Genre Humain par les Femmes. Par L. Aime-Martin. On the Education of Mothers, or the civilization of the human race by women. By L. AIME-MARTIN, 2 vols. Brussels, 1837. Our day is truly remarkable for its examination of old opinions, and its determination to abide by no established ideas, that shall not be found to have some better foundation than prejudice. Men are inquiring into all manner of subjects, and asking all sorts of questions. Not only do they inquire into such serious matters as political and religious rights, but also into the proper kinds of food to be eaten; and while the legitimacy of monarchs and the justice of chartered privileges have been questioned and denied, the prerogatives of many cherished viands, the title of roast beef to a place of honor on the table, the morality of tea and coffee have been likewise questioned and denied. Among the much vexed questions of the day, what is technically called the woman question, has a strong prominence. Not only has it been talked upon and written upon, but acted upon in real life. The words, that seemed a wonder and abomination in the mouth of Mary Wolstoncraft, have now become familiar sounds. Our Martineaus and Grimke's and sisterhood of Abolitionists have decided for many minds, that there can be no justice in the world, where women are not allowed equal, social and political privileges with men. Miss Grimke has carried her principles even to the marriage altar, and even at that tender hour, showed herself determined not to compromise her principles by promising any obedience or allowing any superiority to the bridegroom. We were present at an Abolition meeting not long since, where we had the pleasure of listening to some female eloquence, and of seeing. gravely seated and giving their votes in the assembly, a number of young ladies, whose acquaintance we have the honor of enjoying. One fair young Quaker girl was enforcing with great energy, and yet modesty and dignity, the right of having a woman appointed on the business committee, and she carried her point by a large majority. The question of the rights of women is not to be discussed, as some appear to suppose, with ridicule. It is assuming an important place in the thoughts of the thinking part of the community. One of the profoundest minds and most illustri ous statesmen of the country has given his powerful aid to the champions of woman's political rights, and that too before the assembled nation. There can be little doubt, but that the result of the whole discussion will end in enlarging the privileges of woman and in reproving the few relics of former oppression of the gentler sex by the stronger. We doubt not that women will be allowed to speak in public, as the spirit may move, and especially on certain subjects, that more immediately concern them. But as to the day ever coming, in which women shall be called to vote, and hold civil offices-far be it from our times. Give woman the same political duties and privileges which man enjoys, and you take from her all the graces that give her a charm, and all the privileges, that now ensure to her courtesy and protection from the stronger sex. God has made the two to differ, although to both he has given an immortal mind. And Christianity, while it insists on the essential equality of the two, and has given such full development to both, has but the more strongly brought out the natural differences of the sexes. It has justified the history of the first pair in Eden, and given new meaning to the words of Eden's sublimest poet. "For contemplation he, and valour formed; We should have far more sympathy with the champions of woman's rights, if they would talk more of social, and less of political privileges; if they would speak of the moral degradation and mental stupidity in which so many women are kept; the tyranny and often the indifference by which they are treated by those, whom the law calls their husbands; the little attention, which is paid to home and domestic pleasures and refinements by the majority of men of business; the need of doing something to raise the dignity of the family home, and of the mistress of it, and to give due importance to that place, which is the cradle of the young, the school of the forming mind, the nursery of public virtue or of public vice. There in the household and the social world, is woman's true throne. One half the world and that the best half is rightfully her own. She, who reigns truly in this her rightful. kingdom has a more glorious sway, than a Semiramis or a Zenobia. Would woman aspire to literary distinction the way is open to her. A field of literature has been assigned to her, in which she has won the noblest laurels. The literature of the affection is hers. In this sphere, woman now holds the first rank. Both in this country and Europe, females are the most distinguished in all productions, whether poetic, fictitious, or didactic, that concern the affections, the social nature and the social world. They have a vast deal to do in this sphere of letters and a vast deal to do in purifying domestic life. They rule over manners, and manners rule over morals. It is for the women to say what the men shall be. Yet more striking does the folly of so much talk on women's political rights appear, when we remember the degradation of her social dignity in other countries-in France and Italy for instance. There woman is worshipped indeed, but it is by those, who have no faith in her virtue and make it their business to destroy her purity. The tone of French female literature shows the degradation of woman and the need of her regeneration. Where the mother of the family is not respected, and faithfully cherished, the home has no sanctity, and the purity of the young has no safe-guard. But we are glad, that symptoms of a glorious regeneration are appearing, and among the good omens we rank the work, whose title heads this article, and which has been received with such enthusiasm. While we read, that the married couples in Paris are 97,000, and only 13 of them appear contented (a joke merely we hope ;) while we read in the work of a notorious female writer, that her anticipated golden age will come, when woman shall not be bound to one husband, any longer than she likes him; when we read of such things, we are glad to see signs of an opposite tendency in the work of Aime-Martin. The whole aim of the work is to show the great influence which woman may exert in the civilization of the human race; woman, not as an orator or politician; but as a religious mother. The first part of the work treats of the influence of women and the necessity of their education, the second part gives an eloquent outline of the philosophical, moral and religious studies and opinions, appropriate to woman's sphere. We state the object of the book in the words of the author. "Napoleon one day said to Madame Campan: "The ancient systems of education are good for nothing; what is wanting to the proper education of young persons in France?" "Mothers," replied Madame Campan. This expression struck the Empe ror-the thought was called forth by it! "Ah,” said he, “that makes the whole system of education; we need mothers, who know how to educate their children!" "This profound remark is the subject of our book. Expect ing nothing more from the present generation, hoping nothing more from our systems of public education, we say in our turn, "we need mothers, who know how to educate their children!" According to our author, Descartes prepared the way for the regeneration of woman, by his doctrine of the dignity of the individual mind, and by his leading each one to think for self and upon self. Rousseau was earnest to apply this independent thought to the condition of woman, and rebuke her too common neglect of her offspring, and to insist upon the duty of each mother's being the nurse of her own child. But Rousseau's system was defective, because it took the child from its mother after infancy, and entrusted its education to a preceptor. Fleury and Fenelon also are names, that deserve a place in the list of those, who have contributed to woman's elevation. Fleury brought forward what then seemed a great paradox, in maintaining, that girls ought to learn something besides the catechism, sewing, singing, dancing, dressing, speaking civilly and making a courtesy. "And what" asks our author," was this new instruction, which was so to scandalize the age of the Sevignes, the Coulanges, the La Fayettes; it was the knowledge of reading, writing, and accounts, sufficient acquaintance with business to be in a condition to take counsel, and of medicine enough to nurse the sick." Yet the Abbe also insisted on the faithful moral and religious education of women. To the religious demands of Fleury, Fenelon joined his heavenly voice. The simple doctrine of his beautiful work on the education of girls is inspired by the love of Jesus Christ for little children. Although writing at an age when the reign of woman was omnipotent at court, Fenelon's ideas were in advance of the age, and were much scandalized. Woman, although adored as an idol, was not respected as a living soul, and he seemed to say strange words, who spoke of her solemn duties and inmortal destinies. Fenelon's principles are not very well recognized in this better day of French principles. His principles need to be revived and his doctrine needs to be filled out and applied practically to the religious education of mothers. We close this article with the closing passage of the book. Our readers will see the excellence and eloquence, despite the French mannerism. "Oh woman! could you but realize some of the wonders, promised to maternal influence, with what noble pride would you enter the career, which nature has for so many ages generously opened to you. The will is only wanted |