Mrs. Whittelsey's Magazine for Mothers and Daughters
TextPRAYER FOR CHILDREN SOMETIMES UNAVAILING
Matthew, in his Gospel (chap. 20th), has recorded a highly instructive incident in relation to the disciples, James and John, whose parents were Zebedee and Salome. The latter, it would seem, being of an ambitious turn, was desirous that her two sons should occupy prominent stations in the temporal kingdom, which, according to the popular belief, Jesus Christ was about to establish in the world. That she had inspired them also with these ambitious aspirations, is apparent from the narrative; she even induces them to accompany her in her visit to Christ, and so far they concurred with her designs. On entering his presence she prefers her request, which is, that these sons may sit, the one on his right hand, and the other on his left, in his kingdom. The request was made with due respect, and, doubtless, in all sincerity.
Now, it cannot be denied that there may be a just and reasonable desire on the part of parents, that their children should be advanced to posts of honor and distinction in the world. But that desire should ever be accompanied with a wish that those honors and distinctions should be attained by honest and honorable means, and be employed as instrumentalities of good. If such wish be wanting, the desire is only selfish. And selfishness seems to have characterized the desires of Salome, and probably of James and John. We trust that they all, at length, had more correct views of the character and kingdom of Jesus, and sought and obtained spiritual honor in it, infinitely to be preferred to the honor which cometh from men.
But at the time we speak of, the desires of the mother were narrow and selfish. Yet, it is remarkable with what courtesy Christ treated her and her sons, while at the same time he gave them to understand that they did not know the nature of their request, nor the great matters involved in it.
Passing from the contemplation of the prayer of Salome for the temporal advancement of her sons to the prayers of many parents, at the present day, for the salvation of their children, have we not reason to apprehend the prevalence in them, if not of a similar ambition, of a similar selfishness? I would wish to speak with just caution on a subject of so much interest to parents, and one on which I may easily be misunderstood. And yet a subject in reference to which the most sad and fatal mistakes may be made.
God in his providence has intimately connected parents and children. In a sense, parents are the authors of their being; they are their guardians; they are bound to provide for them, educate them, teach them the knowledge of God, and use all proper means for their present and eternal welfare. In all these respects, they are required to do more for their children than for the children of others, unless the latter are adopted by them, or come under their guardianship. It is doubtless my duty and my privilege to seek more directly and more assiduously the salvation of my children than the salvation of the children of others. This seems to be according to the will of God, and according to the family constitution. And, moreover, it is most reasonable and right.
And if parents have a just apprehension of their responsibilities, they cannot rest satisfied without laboring for the salvation of their offspring, and laboring assiduously and perseveringly for its attainment. And among other things which they will do—they will pray. The Christian parent who does not pray for his children, is not entitled to the name of Christian. There is no such Christian parent, and we doubt if there can be.
But it is obvious that the spirit of Salome, at least in the selfishness of that spirit, may sometimes be even the governing principle of the parent in his prayers for the salvation of his child. Knowing, as he must know, something of the value of his child's soul, and the eternal misery of it if finally lost, how natural to desire his conversion as the only means of escape from a doom so awful! And we admit that the parent is justified, and his parental affinities require him to make all possible efforts to bring that soul to repentance. And he should pray and wrestle with God, as fervently, as importunately, as perseveringly as the object sought is important and desirable.
But, then, here is a point never to be overlooked, and yet is it not often overlooked? viz., that the grand governing motive of the parent in seeking the salvation of his child should be the glory of God—not simply the honor of that soul, as an heir of a rich inheritance—not simply the exemption of his child from misery—nor yet his joy, as a participator in joys and glories which mortal eye has not yet seen, nor human heart yet conceived. The glory of God! the glory of Jesus! that is the all in all—the paramount motive, which is to guide, govern parents, and all others in their desires and labors for the salvation of children and friends!
I do not mean to intimate that parents can ever, or ought ever to take pleasure in the contemplated ruin of their children. God takes no pleasure in the death of him that dieth. But it is not enough for the parent simply to wish his child saved. That desire may be selfish, and only selfish. And that prayer which terminates there, may be as selfish as was the desire of Salome that her sons might occupy the chief places of the kingdom of Jesus Christ. The parent may, indeed, wish, and ought to wish, that his child may be saved, and for that he should labor and toil—but in a way which will illustrate the marvels of redeeming mercy, and which shall be in consonance with the established principles of the Gospel.
The parent, then, who prays for the salvation of his child, irrespective of all other considerations, excepting his exemption from misery, prays in vain, for he prays with a heart which is supremely selfish. Where is the parent who could not thus pray? Pray, do I say; such is not prayer. Such pleas, however ardent, however long, however importunate, can never be consistently answered. Prayer, to be acceptable and effectual, must always have the glory of God in view, and be offered in submission to the divine will. It must have reference not merely to what is good, but to a good which shall consist with those eternal principles of justice and mercy, according to which God has decided to conduct the affairs of his spiritual kingdom. We may never wish our children to sit with Christ in his kingdom to the exclusion of others. We may not wish them introduced into that kingdom on other principles, or by other instrumentalities, than those which God has recognized and appointed. The great law which governs in relation to other matters is to govern here. Whatsoever ye do or seek, do and seek, even the salvation of your children, for the glory of God.'
And, now, in conclusion, allow me to inquire whether it be not owing to this selfish feeling that so many parents, who nevertheless abound in prayer for their children, fail in seeing those prayers answered? They fail, not because they do not pray often and earnestly, but because they desire the salvation of their children rather than a humble, holy, self-denying walk with God on earth. They forget that the chief end of man is to glorify God, and that the enjoyment of Him is an effect or result of such a course.
The object of the writer is not to discourage parents in praying for their children, not for a moment, only, dear friend, I show you "a more excellent way." I would urge you to abound in prayer still more than you do. Pray on—"pray always"—pray, and "never faint." But, at the same time, pray so that you may obtain. Amicus.
Superior Reverence for the Sabbath in Scotland, as aptly represented by the anecdote of the American geologist, who was walking out for meditation one Sabbath day in Glasgow. As he passed near the cottage of a peasant, he was attracted by the sight of a peculiar species of stone, and thoughtlessly broke a piece of it. Suddenly a window was raised, and a man's coarse voice reprovingly asked, "Ha! man, what are ye doing?" "Why, only breaking a piece of stone." "An', sure," was the quaint reply, "ye are doing more than breaking the stone; ye are breaking the Lord's day."
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GLEANINGS BY THE WAYSIDE.—No. 1
LOVE AND FEAR
"Do with thy might whatsoever thy hand findeth to do."
I rose one morning, before six, to write letters, and hastened to put them into the post-office before breakfast. It was a dark, lowery morning, not very inviting abroad, for an April shower was then falling.
I had the privilege of depositing my letters in a box kept by Mr. D., a thriving merchant, not very remote from my dwelling. As I entered the store, Mr. D. expressed surprise to see me out from home at so early an hour, remarking that he was sure but few ladies were even up at that time, and much less abroad.
I told him in reply, that I had been accustomed from my childhood to strive to "do with my might whatsoever my hand found to do." That persons often expressed surprise that one so far advanced in life could do so much, and endure so much fatigue and labor, and still preserve health. I told Mr. D. that I had myself often reflected upon the fact that I could do more in one day, with ease and comfort to myself, and could endure more hardships, than most others. And when I came to analyze the subject, and go back to first principles, I could readily perceive all this had grown out of an irrepressible desire to please and honor my parents.
My love towards them, coupled with fear, was perfectly unbounded, and became the guiding and governing principles of my whole life. I could not bear, when a very young child, to have either of my parents even raise a finger, accompanied by a look of disapprobation, and whenever they did, I would, as soon as I could, unperceived, seek out some retired place where I could give vent to my sorrowful feelings and troubled conscience.
That I might not often incur their censure, I strove by all possible means to do everything to please them. My parents had a large family of children; there was a great deal to be done, and our mother was always in feeble health. I felt that I could not do enough, each day, in sweeping, dusting, mending, &c., besides the ordinary occupation of each day, that I might gratify my father, for he was very careful and tender of our mother. I was not conscious of a disposition to outvie my brothers and sisters, but when anything of consequence was to be done I would exert myself to the utmost in my efforts to accomplish the largest share. When we went into the garden or the fields to gather fruits or vegetables, I was constantly influenced to be diligent, and to make haste and gather all I could, so that on our return home I might receive the plaudit, "Well done, good and faithful child." So it was in knitting and sewing. That I might be able to accomplish more and more each day, I would often induce one or more of my sisters to strive with me, to see which could do the most in a given period.
So profitable did I find this excitement, that I often carried the practice into my hours of study, as when my busy fingers plied the needle. And often when I had no one to strive with me, I would strive with myself, by watching the clock,—that is, I would see if I could not knit or sew this hour more than I did the previous hour, if I could not commit to memory more verses, or texts, or lessons, than I had the last hour.
In this way I not only cultivated habits of vigorous efforts, but I acquired that cheerful, happy disposition which useful occupation is always sure to impart. In this way, too, I obtained that kind of enthusiasm when anything of importance was to be done, that a boy has when he is indulged in going out on a fishing or hunting excursion. A boy thus situated, needs no morning summons. On the contrary, he is usually on his way to the field of action before it is quite light; and it concerns him but little whether he eats or fasts till his toils are at an end.
Children, who thus early acquire habits of industry, and a love of occupation, instead of living to eat in after life, will eat to live.
Oh, how do early right habits and principles help to form the character, and mould the affections, and shape the destiny in all the future plans and modes of living. How do they lead their possessor to strive after high attainments, not only in this life, but thus lay the foundation for activity in the pursuit of high and holy efforts throughout the endless ages of eternity.
It will be perceived that the ruling motives of my conduct, in my early childhood, towards my parents, were those of love and fear. Indeed these are the two great principles that actuate the holy inhabitants of heaven towards their Maker, whether they be saints or angels.
It was not the fear of the rod that led me to obey my best of parents. It was not all the gifts or personal gratifications that could be offered to a child that won my love.
I saw in both of my parents heavenly dispositions, heavenly tendencies, drawing them, day by day, towards the great source of all perfection and blessedness. I saw the noble and sublime principles of the Gospel acted out in the nursery as sedulously as in the sanctuary, in fact far more when at home than when abroad, for here there were more ample opportunities afforded for their full development than perhaps anywhere else. They loved each other with a pure heart, fervently, and they sought not only the temporal good of their children, but their eternal felicity and happiness. There was no constraint in their daily and hourly watchings and teachings, but it was of a ready mind.
They aspired, themselves, after a perfect conformity to the image of the blessed Savior—whose name is love—and they taught their children by precept, and by their own lovely examples, to walk in his footsteps, who said, "Be ye holy, for I, the Lord your God, am holy."
What powerful motives then have all parents so to demean themselves towards each other, and towards their children, as to deserve and to secure their filial regard! Parents and children, thus influenced, will forever respond to the following beautiful sentiment:
"Happy the heart where graces reign,
Where love inspires the breast;
Love is the brightest of the train,
And strengthens all the rest."
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GOD'S BIBLE, A BOOK FOR ALL
At a meeting of the thirty-sixth anniversary of the American Bible Society, May 13, 1852, many thoughts were suggested worthy the special attention of all Christian mothers. A few are here registered, in the hope that they may continue to call forth the prayers and efforts of all Christian parents, and lead them to feel that whatever else they neglect in the daily instructions of their children, they cannot safely overlook their sacred obligations to see to it that the minds and hearts of their children be early imbued with a love and reverence for this Book of books.
As was justly remarked, the Bible is the teacher of true philosophy, in fact the only fountain of truth, and suggests the best and only plan adequate to the conversion of the world.
Let the prayers, then, of all Christian mothers be daily concentrated in asking God's blessing upon this noble institution, keeping in mind the Savior's last prayer for his beloved disciples, "Sanctify them through thy truth: thy word is truth."
We particularly invite attention to a resolution offered on that occasion by Rev. Theo. L. Cuyler of Trenton, N.J.:
"Resolved, That the adaptedness of the Bible to all conditions of society, and all grades of intellect, as shown by past history, brings us evidence of its divine origin, and inspires us with hope of its future success in enlightening and purifying the world."
Mr. C. remarked—"A wide field swells out before me in this resolution, for it is nothing less than the universality of God's Word in its complete adaptedness to the possible conditions of humanity. The truth which I hold up for you all to gaze upon is, that 'God's Bible is the book for all.' Like the air which visits alike the palace and the cottage; like the water which meanders its way, or gushes from deep fountains for the use of all men; so this book is adapted to the wants of all immortal men. It is adapted to every grade of mind and heart, rising higher than human intellect ever reached, and descending lower than human degradation ever sank.
"Go to that closet in the neighborhood of Edinburgh, and see one of the mightiest intellects the world has ever produced, upon whose transcendent eloquence a Brougham, a Canning, and the greatest names of the age, have hung entranced, bending over the pages of the Book of Life. He reads, and writes his thoughts as he reads, until his writings become volumes, and the world is blessed with his meditations on the whole Bible. So thoroughly does his spirit become imbued with the thoughts of this book, that Chalmers was said to have held the whole Bible in solution.
"Upon Alpine peaks it spreads a moral verdure which makes their rugged valleys smile, and adorns them with flowers of heavenly origin. Upon the Virginia plantation, it made Honest John, the happy negro. It was adapted to all climates and all conditions of life. It was the only book which comforts in the last hour.
"This was vividly illustrated by the closing scene in the life of Sir Walter Scott. The window of his chamber was open, through which entered the breeze, bearing upon its wings the music of the silvery Tweed, which had so often lulled his mighty spirit. His son-in-law was present, to whom he said, 'Lockhart, read to me.' Lockhart replied, 'What shall I read?' The dying bard turned to him his pale countenance and said, 'Lockhart, there is but one book!'
"What a tribute from the world's mightiest master of enchantment, who had himself penned so many works which were the admiration of his fellows, were those brief words uttered, when the spirit hung between two worlds, 'There is but one book.' Would you learn true sublimity? Throw away Virgil, the Greek and Roman classics, and even Milton and Shakspeare, and go to the Bible.
"Amid all turbulence, agitation and danger, there is no other foundation upon which we can rest the welfare and peace of society. This is the only resort of every scheme of human elevation. This contains the primal lessons of all duty. Let reformers recollect this, and let us all gather around and protect this pillar of truth. Diffuse this 'blessed book,' as one of England's poets, when pressing it to his lips in his dying hour, called it. Wheel up this sun of light to the mid-heavens, and cause its rays to gleam in every land."
Rev. Mr. Goodell, missionary to Constantinople, remarked, that during thirty years residence in Mahomedan countries, he had learned something of the importance of that book. The nations of the East are all wrong in their conceptions of God. He had often stood upon the goodly mountain, Lebanon, and upon the heights around Constantinople, and raised his thoughts to God, asking, How long shall this darkness prevail? Without this book we could have effected little in our missionary work; but by it God hath done great things, whereof we are glad. The Bible was once found only in dead languages; now it is translated into the language of almost every people with whom we come in contact. Every friend of the Bible will rejoice to know that it is becoming the great book of the East. Before its translation into the Greco-Armenian, it was a mere outside book, kept and admired for its handsome binding, and from a superstitious reverence. Now it is an inside book; it has taken hold of the heart of the Armenian nation. Once it was looked at; now it is read. It has come to assume a great importance in the eyes of that people. They have a great anxiety to read. More than one hundred aged women are now engaged in learning to read, that they may read the New Testament for themselves.
Let religion create the atmosphere around a woman's spirit and breathe its life into her heart; refine her affections, sanctify her intellect, elevate her aims and hallow her physical beauty, 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.