had pious mothers, found themselves able, wholly, to resist the influence of an idolatrous wife. It is equally curious to trace the moral character of woman, and observe its bearing upon nations, unenlightened by immediate communications from God. From her condition alone, we may form a correct idea of the leading characteristics of the nation to which she belonged. Like a thermometer of the most delicate structure, she will indicate the true state of the moral atmosphere, before it is perceived by its effect upon other, less susceptible, moral elements. This point we must now leave, hoping to resume it again in another connexion. From the hasty view we have taken of the ancient history of woman, so far as we can trace it by the sacred records, we are irresistibly led to the conclusion, that woman, being designed of God to give a peculiar glory to His creation, was, in her primitive character, endowed with all these qualifications which were necessary to render man's condition on earth perfect; that, being first to transgress, and mar the moral harmony of God's works, she justly became the greatest sufferer; and that order and harmony can never again be restored to the world, until she is physically, mentally, morally, and spiritually regenerated. That the great question of the world's regeneration depends much on the will of woman, every one must acknowledge, who considers her as the mother of the race. Her own passions, her own strength or weakness, both of body and mind, are enstamped upon her children by a physical law, even where they are, in early infancy, removed from the influence of her example. Other circumstances may modify, but they can never utterly remove, the impress that is given them, before they are conscious of existence. We state this, as a matter now too well understood to need argument. The laws of physiology, as expounded by our most competent writers, must, we think, when combined with the observance of their application, which all may daily test, convince even the most sceptical. We therefore, leave it, and take up the question which naturally follows:-Can woman again resume her heavenappointed station? or must she, like the lost Pleiad, wander for ever in an uncongenial orbit? This, with other questions which naturally flow from it, we leave for a succeeding Section. SECTION II. Woman's Restoration to her Primary Sphere. "Change, then, oh sad one, grief to exultation, Strong is His arm, the bringer of salvation, Strong is the word of God to succor thee."--HEBER. In the preceding pages, we have briefly considered the history of woman's creation, her fall, and consequent degradation. We are now to inquire into the provisions made for her restoration; and learn whether she is again to take her place (if we may be allowed the expression), on the heavenward side of man; whether, instead of being an instrument to drag him down still lower, she is to become, once more, the connecting link between him and the angels; whether, instead of being a subordinate spirit, a tempter, she is again to become a help, meet-—a companion, possessed of equal dignity, integrity, and knowledge? We must first inquire into the economy of redemption for the race, and see if any special provision has been made for woman; or whether all are included under one general head. The first intimation that is given in scripture of the final triumph of our race over the destroyer, appears in the form of a threat to the serpent. "And the Lord God said, Because thou hast done this, thou art cursed above all cattle, and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat, all the days of thy life. And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel." The term "her seed," is broad enough to be applied to her representative, in the person of Christ, who assumed our nature, and took upon himself all our infirmities and sins. If so, the provision is a general one, applying to all the race. The next promise (if we may regard the above as such), is that made to Abraham, "And in thy seed shall the nations of the earth be blessed." Paul, in his epistle to the Galatians, applies this promise to Christ. "He saith not, And to seeds, as of many; but as of one. And to thy seed, which is Christ." This, also, is a promise made to the human family, collectively. With few exceptions, we find the promises made, not to man as separate from woman, but as embracing the race. "The meek shall inherit the earth, and shall delight themselves in the abundance of peace." "Blessed are the undefiled in the way, who walk in the law of the Lord." The most beautiful prophecies of the prosperity and happiness of God's people in the "last days," are to be found in Isaiah. These, also, as will be seen, are of a general character. The teachings of Jesus, though addressed to women as well as men, are all of this same general nature, unless called forth by particular circumstances; and then he lays down no separate rules for the sexes. The Apostles in some instances, it is true, do lay down particular rules, in tended to guide them in the discharge of the duties growing out of their relation as wives; and it is rather curious to observe, that they seem to refer to the former dispensations for their opinions, rather than to the direct teachings of Christ. Upon the particular duties of life, we do not find him elaborating as frequently as his disciples. He seems to have laid down the broad foundation on which every possible condition could safely rest; leaving the adjustment of the various relations of life gradually to come up to the spirit of his teachings, as they should be more and more clearly apprehended by his followers, through succeeding ages. One thing is peculiarly striking in his treatment of woman. He, in no instance, rebuked her with that sternness and authority with which he sometimes reproved men; as though he would have said, "See how pitiful I am to the sorrows of her fallen condition!" He would not suffer his disciples to send away, uncomforted, the afflicted mother, who, they doubtless felt, exceeded the bounds of propriety by her importunities. He compassionated the desolate widow. He provided a friend and support for his own afflicted mother; and spoke words of comfort, even in his dying agonies, to the weeping women who surrounded his cross. What wonder that they wept for one who alone treated them with such tender regard as had never before been shown them since the fall. From the fact that the provisions of grace, so far as they refer to our final redemption, are all of a general character, we feel safe in assuming that woman is to receive the same benefits that accrue to man, through the provisions of the Gospel; especially, when we find the Apostle declaring, "For ye are all the children of God, by faith in Christ Jesus. For as many of you, as have been baptized into Christ, have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus." Since, then, we find the fact established that woman is to be made an equal sharer with man in the provisions of the Gospel of Christ, our next legitimate inquiry is into the nature of the restitution promised. Does it simply imply those provisions of grace, by which "God can be just, and yet the justifier of him that believeth in Jesus," in another state of existence? Or do the designs and provisions of God extend to man's condition here, and contemplate his restoration to that state of peace and reconciliation which shall again bring him into Paradisical purity and happiness? In tracing the history of God's dealings with man, we find that, at an early period, he received the sacrifices which were offered in meekness and faith, and declared, "If thou doest well, shalt thou not be accepted? and if thou doest not well, sin lieth at the door." To Abraham and his posterity he made known the way by which they might approach him, through the shedding of blood, which was a shadowing-forth of the great atonement to be made on Calvary. That the Jewish rites were typical of the final reconciliation to be made by Christ, no one can doubt; neither can it be doubted that those who obeyed, from the heart, the law given on Sinai, were made partakers of God's love in the spiritual world. But we find that this law was only a step, preparatory to the great work contemplated by our merciful Father. This was not the living way. The nation to which it was committed felt that it conferred on them exclusive privileges; and they refused to regard the human family as one great brotherhood, allied by the ties of a common origin and destined to the same rewards or punishments. The reconciliation of a revolted world to the King of kings formed no part of their faith or hope; and they even regarded with abhorrence the prophets who foretold this glorious consummation. Isaiah, who was emphatically the evangelical prophet, |