ious in our closets; we must be useful too, and take care that as we all reap numberless benefits from society, society may be the better for every one of us. It is a false, a faulty, and an indolent humility, that makes people sit still and do nothing, because they will not believe that they are capable of doing much, for everybody can do something. Everybody can set a good example, be it to many or to few. Everybody can in some degree encourage virtue and religion, and discountenance vice and folly. Everybody has some one or other whom they can advise, or instruct, or in some way help to guide through life. Those who are too poor to give alms can yet give their time, their trouble, their assistance in preparing or forwarding the gifts of others, in considering and representing dis tressed cases to those who can relieve them; in visiting and comforting the sick and afflicted. Everybody can offer up their prayers for those who need them; which, if they do reverently and sincerely, they will never be wanting in giving them every other assistance that it should please God to put in their power. Dr. Johnson used to say, "He who waits to do a great deal of good at once, will never do any." Good is done by degrees. However small in proportion to benefits which follow individual attempts to do good, a great deal may be accomplished by perseverance, even in the midst of discouragements and disappointments. Life is made up of little things. It is but once in an age that occasion is offered for doing a great deed. True greatness consists in being great in little things. How are railroads built? By one shovelful of dirt after another; one shovelful at a time. Thus drops make the ocean. Hence we should be willing to do a little good at a time, and never "wait to do a great deal of good at once." If we would do much good in the world, we must be willing to do good in little things, little acts one after another, setting a good example all the time; we must do the first good thing we can, and then the next, and the next, and so keep on doing good. Oh! it is great; there is no other greatness to make some nook of God's creation a little more fruitful, better, more worthy of a God; to make some human hearts a little wiser, more manful, happier; more blessed, less accursed! The first and paramount aim of religion is not to prepare for another world, but to make the best of this world; or, more correctly stated, to make this world better, wiser, and happier. It is to be good, and do the most good we can now and here, and to help others to be and do the same. It is to seek with all our might the highest welfare of the world we live in, and the realization of its ideal greatness, nobleness, and blessedness. A most comforting thought is, that the forever will not be a place of white robes and golden harps and praise sing. ing only, but will also be a place for living, loving and doing. There is pleasure in contemplating good; there is a greater pleasure in receiving good; but the greatest pleasure of all is in doing good, which comprehends the rest. Do good with what thou hast, or it will do thee no good. The power of doing good to worthy objects, is the only enviable circumstance in the lives of people of fortune. Napoleon once entered a cathe dral and saw twelve silver statues. "What are these,' said the Emperor. "The twelve Apostles," was the reply. "Well," said he, "take them down, melt them, and coin them into money, and let them go about doing good, as their Master did." Be always sure of doing good. This will make your life comfortable, your death happy, and your account glorious. Zealously strive to do good for the sake of good. Be not simply good; be good for something. How sweet t'will be at evening If you and I can say "Good Shepherd, we've been seeking The lambs that went astray; We heard them making moan, And lo! we come at night-fall Well Doing, Woman's Culture. I AM happy, says G. S. Weaver, in knowing that although men differ about woman's intellectual capacities, they agree in ascribing to her the highest order of moral and social qualities. All admit that woman is the morality and religion, the love and sociality, of humanity. In these developments of human attainments, she is the queen without a peer. These are at present woman's peculiar fields of power. Society has measurably shut her out from the intellectual arena of life. But if it has cut short her operations in this, it has extended them in the field of social life. Wide and grand are her opportunities here. Man is not so defi cient in gallantry as he is in generosity and judgment. In what man has oppressed woman it is more the fault of his head than his heart; it is more a weakness of conscience than of affection. He is prouder of his judgment than he ought to be. His judgment often fails because it is not sanctified by conscience. His intellect is often deceived because its vision is not extended and widened by a deep affection and a broad benevolence. In this, woman has the advantage of him in the present relations of the sexes. Her moral sense consecrates her intellect, and her heart quickens it, thus making her judgment more intuitive and ready, more comprehensive and sure. She feels that a thing is so; he reasons that it is so. She judges by impres sion when facts are stated; he by logic. Her impres sions she cannot always explain, because her intellect has not been sufficiently cultivated; his logic often fails him, because it is not sufficiently imbued with the moral element. The light of the conscience and the heart does not shine upon it with sufficient strength. This we understand to be the present difference between the male and female mind. It is more than a difference in growth and culture, in inherent constitution. We do not believe that the relation between the different departments of the human mind naturally differ in men and women; that is, we do not believe that man is more intelligent and less moral, and woman more mora! and less intellectual. A perfect male mind is an equal strength of the several departments of mind; that is, an equal strength of the intellectual, moral, social, and energetic portions of the mind, a balance among its several powers. The same is true of the female mind. So far as this relation of the parts is concerned, it is the same in the perfect male and female mind. In just so much as this relation is changed, is the judgment corrupted and the mental strength impaired. In the present male mind this relation is changed by giving the greater cultivation to the intellect, and less to the moral sense and the heart. So his judgment is impaired and the moral dignity of his soul debased. He is a less man than he ought to be; is dimed in his mental growth like a tree grown in a shady place where the light could reach it from only one quarter. He has less power of mind than he would have with the same amount of cultivation properly and equally distributed among the several departments of his mind. Strength lies in balance of power. Our men are not too intellectual, but too intellectual for their moral and affec tionate strength. They are like an apple grown all on one side, or a horse with disproportioned body, or any animal with some of its limbs too short for the rest. Mentally they are deformed and lame by their onesided culture. In the present female mind there is a disproportion in another direction. In this the intellect. has been neglected, while the moral and social mind has had a better degree of cultivation. Thus our women have been mentally deformed and weakened. They are less woman than they ought to have been. Their characters and judgments have lacked harmony, |