PREFACE. THE learned and philosophical Bayle remarks, "Atheism is not the vice of women; they make it a virtue not to enter into deep reasonings, so that they adhere to their catechism, and are more inclined to superstition than impiety." If this is indeed the natural constitution of the sex, it cannot be esteemed at all unfortunate with reference to their destinies in life, but manifests, on the contrary, the wisdom of him who forms and fashions the moral as well as the physical part of humanity. For the business to which women are called in life, is seldom of such a character as to require the boldness and severity of investigation, which in the sterner sex sometimes degenerates into undiscriminating scepticism. The office of training the infant mind, and giving to the young immortal those first principles of thought and feeling that must constitute the character for ever, needs powers and propensities of a different kind from those of him who devotes his life and labor to the discovery of new truth. The mother seeks and finds the materials of instruction, in the truths which the experience and opinions of ages or the sanctions of religion have approved and hallowed, and the course of her natural duties can seldom or never lead her to search after those before hidden. The disposition in her to receive the solemn and saving truths of Christianity with more readiness, than the scoffs or sophistry of atheism and error, assures us that rising generations shall learn in their earliest and most susceptible years, that knowledge which is of eternal importance, and that the tender twig shall receive a bent, which shall grow with its growth and strengthen with its strength, till maturity has fixed its character. The mighty and immeasurable influence which mothers exert on the character of an age or a nation must itself be swayed by religious principle, or it will prove a pestilential miasma, poisoning every breath and tainting the whole moral atmosphere. Religious principle early implanted with the solicitude of tender affection, and watered with fervent prayer, will not be fruitless; it will at least operate as a restraint from sin; and, in general, a much happier result may be expected. Few are so far sunk in iniquity as wholly to forget the lessons of their childhood. This is beautifully illustrated in the familiar story which an eminently good man told of himself; that when he was a boy, his mother used to call him to her side at evening, and placing her hand on his forehead, pray over him and for him, teaching him also such prayers as suited his age. The mother died, and the boy, as he grew up to manhood, mixing with the gay and busy world, turned aside from the ways in which that parent had led him, and gave himself up to the pleasures of sin. But wherever he went, in every scene of gayety or splendor, or vice, he always seemed to feel, as in childhood, the gentle pressure of that cold hand on his burning brow, reminding him of prayer; till at last the memory of that mother's early culture, aided by the Spirit of God striving with him, turned him back to the forsaken ways of wisdom, and those low whispered prayers that fell upon his ear in childhood, came to his heart with a more convincing eloquence than all the thunders of homiletic theology. Our age has produced many bright examples of female excellence, in a literary as well as a religious point of view, who have not only trod the paths of science, but have devoted their time and employed their talents in imparting instruction to all ranks of society; thus consecrating their endowments to the service of him, who so bountifully bestowed them. It is remarked by our celebrated moralist, Dr. Johnson, “That there has scarcely passed a life, of which a judicious and faithful narrative would not have been useful." If such a remark is gener-. ally applicable, much more is it appropriate to the subjects of grace. To observe the past conduct of others may be very useful to pilot us through life, by shewing the rocks upon which they split; but the history of the heirs of glory is full of instruction as well as admonition; it teaches us how to enjoy prosperity, to support adversity, to improve affliction; and, above all, guides our feet to those heavenly mansions where there are joys unspeakable, and everlasting pleasures. The varied circumstances and situations in life of the subjects of these Memoirs cause a great diversity in their history; some are instances of early maturity in the divine life, and were transplanted into their native soil in the bloom of youth; others were removed in the midst of active usefulness, and some were gathered into the heavenly garner in the evening of life, as shocks of corn fully ripe; some were among the rich and noble, others humble and obscure; some of great talents, cultivated minds, and liberal education; others plain and unlettered; but the same point is discernible in all-experimental, vital religion, manifesting itself in holiness of life and conversation. The work which afforded the materials for the first half of this volume was Burder's Memoirs of Eminently Pious Women of the British Empire, a book of high reputation, from which have been extracted such of the most valuable memoirs as the limits of this volume would admit. The second part of this volume is a compilation from various sources, in which it has been attempted to include sketches of those who have been most highly distinguished for piety and usefulness in our country. The list, however, is by no means complete; and in the course of the tedious and laborious researches which the Editor has been compelled to make in the preparation of the work, a large mass of materials has been brought to light, which, if the present volume should be well received, will probably hereafter be given to the world in an improved form, with suitable illustrations. The Editor considers the following Memoirs as exhibiting an insteresting picture of genuine Christianity, but certainly does not hold himself responsible for all the sentiments and expressions thus recorded. He would discard every thing which is contrary to godliness, built on sound scriptural knowledge, and a steady, regular walk; and judges the best evidences of a state of salvation to be those which are found in holy dispositions and correspondent deportment. New Haven, May, 1833. D. F. B. |