CHAP. V. THEIR QUALIFICATIONS. THE USE OF GIFTS. RESPONSIBILITY FOR THEM. -WHAT GIFTS "Every good gift and every perfect gift is from above, and cometh down from the Father of Light." EVERY talent and capacity we have is the gift of God, given that we may improve and cultivate it, by using it in the service of Christ for the help of our fellows, and not for our own pleasure or credit. The fact of our having any such talent, in any measure, is itself evidence that we ought to use it as circumstances admit, (though no proof that any particular way of using it is fit or justifiable ;) and that we are responsible for the way in which we cultivate it, and the end for which we use it. It is only by so using them for others, not for ourselves, that they can become greater, or bring any real good or happiness to ourselves; and here, as it seems to me, the advocates for woman's development have erred, setting before us our own completion. as our proper object, and self-training by work as THE USE OF GIFTS. 65 the way forgetting that it would be far easier for us to add a cubit to our bodily stature than thus to make our whole nature, body, soul, and spirit, grow into harmonious perfection by any care of our own. Our Lord's example is set before us to copy, and His object was not self-perfection, but to glorify His Father on earth, and His way to it was finishing the work that was given Him to do. It is true our present business is not to unlock the whole riddle of society or of life, but to find some sure principle that will guide us to the right fulfilment of our own little part in it, and that only so far as concerns our outward and social life. But when we begin to consider what powers and qualifications we have for helping others, I know nothing that can save us on the one hand from making their cultivation our object, intoxicated by the notion of what they might become; or on the other, neglecting to use them through despair at their actual impotency, except keeping steadily before our minds by whom and for whom they were entrusted to us, the account we must give of our stewardship, the living Power that is ever with us to make them effectual for His purposes. It has been said this is so solemn a view of the trifling acts of our lives as to be quite unreal and impracticable; but if life be a serious thing, and given us for some serious purpose, it must somehow or other be possible for us to live accordingly: to know our responsibility does not increase it; to be ignorant of it, can never diminish it; and we are F not responsible for success, but very much so for trying to succeed. We have no choice at all in the matter; and surely therefore it must be safer to consider what our position is, and not to deny it merely because we are afraid of it, and do not like it. What gifts, then, have we that might be applied to the assistance of the ignorant, the suffering, the indigent? We have time, leisure, to devote to their help. We have received so much of moral training, that we have a higher moral standard and a truer sense of right and wrong; we have some knowledge of the great Christian facts, and more of what a Christian life should be than many of those we wish to help can have. We either know something of those "common things" which they most need to learn, or at least we have the means of readily attaining the knowledge. Then we have been used to better and purer pleasures than they have had, and we could procure some such for them. Our station in life gives us the power of gaining their friendly attention; and we have received the education of gentlewomen. I suppose if we had to transmigrate into other bodies, and were doomed to leave all our present gifts behind us but one, we should all agree in choosing still to be ladies. But whilst this is that part of ourselves we are the most pleased with, we are very apt to think that, like reading and writing, it came to us by nature; we are ready to take for granted that we have it because it belongs to our WHAT GIFTS WE HAVE. 67 position and education; and so forget that of all the qualifications given us, it is the one which admits of an almost infinite number of degrees, can be improved almost unlimitedly, can be diminished or even lost with the most ease, and is, in fact, the special gift of God which marks out our peculiar work; which is designed to be the main source of whatever ability we have to be really helpful; it is the one peculiar difference which, if "cancelled in the world of sense, might make one beam the less intense." The most obvious way in which this affects our work for others, is through the greater power of sympathy-of feeling truly with others—which it gives. Many say the poor can best sympathise with the poor; so far as I have been able to judge, I have not found it to be so. It is not that the kindness is wanting so much as the knowledge of what the sufferer needs, and how that want must be met; practical difficulties, as in wages and housekeeping, they understand best; but is a poor mother brokenhearted for the death of a child?-she will be told only, what a blessing it is she is gone; is a father wretched because his son has gone to prison, or his daughter been ruined?-the usual consolation offered is exclaiming over his hopeless badness, or, "I always said no good would come of bringing her up so high." And on general grounds it seems impossible that they should be able to feel with others as educated persons can. Really to sympathise in cases which do not personally affect our selves requires an habitual attention to, and observation of, all the signs of feeling, the power of putting ourselves in their places, and judging through their medium; and the power of expressing truly our own feelings in harmony with theirs. But accurate observation, a knowledge of the nature of human feeling and passion, and the power of true expression, is only gained by cultivation. We almost always seek for sympathy ourselves from those who are somewhat above us. In Mr. Robertson's sermon on the sympathy of Christ, is the following remarkable passage. "He who would sympathise must be content to be tried and tempted. There is a hard and boisterous rudeness in our hearts by nature which requires to be softened down. We pass by suffering gaily, carelessly, not in cruelty, but unfeelingly, just because we do not know what suffering is. We wound men by our looks and our abrupt expressions without intending it, because we have not been taught the delicacy, the tact, and the gentleness which can only be learnt by the wounding of our own sensibilities. There is a haughty feeling of uprightness which has never been on the verge of fall, that requires humbling. Remember it is being tempted in all points, yet without sin, that makes sympathy real, manly, perfect, instead of a mere sentimental tenderness. Sin will teach you to feel for trials; it will not enable you to judge them, to be merciful to them, nor to help them in time of need with any certainty." We may see |