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.
Having thus seen the general and ultimate design of woman's creation is to glorify God, our next inquiry is, Is there any particular mode by which she is to fulfill this duty? How can she most glorify God and enjoy him in this life? In order to answer these inquiries it becomes necessary for us to examine her peculiar nature. That woman differs from man in her very nature is obvious, and the peculiarities of her organization clearly intimate that her Maker has assigned to her peculiar duties—that she has her allotted sphere for which infinite wisdom has fitted her. To enter upon all these peculiarities would require a volume. I must therefore be content with a brief notice of some of the more prominent and acknowledged ones.
Her physical organization is more delicate than that of man. She possesses not the muscular power which belongs to him, and is therefore not designed to undergo the outward toil and hard labor of life. The same toil and physical exertion which will strengthen and increase the power of the man, will often weaken and destroy her more delicate organism. And when, in addition to this, you consider that to her alone is committed the entire maternal care, you have not only the difference between the two sexes distinctly marked, but you have also an intimation of where her peculiar sphere is to be found, and in accordance with this physical difference you will find a corresponding difference in her true spiritual and moral nature. No one who has had around him a youthful family circle has failed to notice that even from the cradle there is a difference in the very nature of sons and daughters. Every little girl knows that she is different from boys of her own age, though she may not be able just now to point out that difference; she knows that there are many things which boys like, and which they do, which she does not like and will not do, and this difference only widens as we advance in life.
There is generally a delicacy of feeling, of thought, and of action, corresponding with the delicacy of her physical organism. God hath made her gentle by nature, and kind. She likes and longs to be loved and to love, must have some object on which she can center her affections. She admires flowers, and everything which is beautiful and delicate like herself. She has a finer imagination and more curiosity than men. She is more conscientious and truthful, and though a fallen, sinful creature, and by nature like us all, a hater of God, yet there is not so decided an opposition to religious things in her heart, in her loving nature; there is not, indeed, a predisposition towards a God of love, but a peculiar adaptation which assimilates more easily to religious things when her heart is touched by the Holy Spirit. The beauty, the harmony, the adaptation of the Gospel to the wants of our fallen nature, are more apparent to her, more quickly perceived. This may also, perhaps, be traced to another peculiarity which I must not forget to mention—her disposition to lean on others. Unlike man, she loves to be dependent—place her in danger and she naturally flies to her brother, her father, or her husband. I am aware that to all these things there are exceptions—there are unwomanly women as there are effeminate men, but the fewness of the exceptions only proves the general truth. England had her masculine Elizabeth, but she had only one.