The Young Lady's Mentor. Anonymous

far less of languor or ennui; the labour it demands ought never to cease, the intense and engrossing interest it excites can never vary or lessen in importance. The alternative is a more awful one than human mind can yet conceive: those who have not fulfilled their appointed work, those who have not, through the merits of Christ, obtained the "holiness without which no man shall see the Lord,"[7] "must depart into everlasting fire prepared for the devil and his angels."[8]

      With a hell to avoid, and a heaven to obtain, do you murmur for want of interest, of occupation!

      In the words of the old story, "Look below on the earth, and then above in heaven:" remember that your only business here is to get there; then, instead of repining, you will be thankful that no great temporal work is given you to do which might, as too often happens, distract your attention and your labours from the attainment of life eternal. Having been once convinced of the awful and engrossing importance of this "one thing" we have to "do,"[9] you will see more easily how many minor duties may be appointed you to fulfil, on a path that before seemed a useless as well as an uninteresting one. For you would have now learned to estimate the small details of daily life, not according to their insignificance, not as they may influence your worldly fate, but as they may have a tendency to mould your spirit into closer conformity to the image of the Son.[10] You will now no longer inquire whether you have any work to do which you might yourself consider suitable to your capabilities and energies; but whether there is within your reach any, the smallest, humblest work of love, contemned or unobserved before, when you were more proud and less vigilant.

      Look, then, with prayer and watchfulness into all the details of your daily life, and you will assuredly find much formerly-unnoticed "stuff," out of which "your ideal" may be wrought.

      You may, for instance, have no opportunity of teaching on an enlarged scale, or even of taking a class at a Sunday-school, or of instructing any of your poor neighbours in reading or in the word of God. Such labours of love may, it is possible, though not probable, be shut out of your reach: if, however, you are on the watch for opportunities, (and we are best made quick-sighted to their occurrence in the course of the day, by the morning's earnest prayer for their being granted to us,) you may be able to help your fellow-pilgrims Zion-ward in a variety of small ways. "A word in season, how good is it!" the mere expression of religious sympathy has often cheered and refreshed the weary traveller on his perhaps difficult and lonely way. A verse of Scripture, a hymn taught to a child, only the visitor of a day, has often been blessed by God to the great spiritual profit of the child so taught. Are not even such small works of love within your reach?

      Again, with respect to family duties, I know that in some cases, when there are many to fulfil such duties, it is a more necessary and often a more difficult task to refrain altogether from interfering in them. They ought to be allowed to serve as a safety-valve for the energies of those members of the family who have no other occupations: of these there will always be some in a large domestic circle. Without, however, interfering actively and habitually, which it may not be your duty to do, are you always ready to help when you are asked, and to take trouble willingly upon yourself, when the excitement and the credit of the arrangement will belong exclusively to others? This is a good sign of the humility and lovingness of your spirit: how is the test borne?

      Further, you may complain that your conversation is not valued, and that therefore you have no excitement to exertion for the amusement of others; that your cheerfulness and good temper under sorrows and annoyances are of no consequence, as you are not considered of sufficient importance for any display of feeling to attract attention. When I hear such complaints, and they are not unfrequent from the younger members of large families, I have little doubt that the sting in all these murmurs is infixed by their pride. They assure me, at the same time, that if there was any one to care much about it, to watch anxiously whether they were vexed or pleased, they would be able to exercise the strictest control over their feelings and temper—and I believe it, for here their pride and their affection would both come to the assistance of duty. What God requires of us, however, is its fulfilment when all these things are against us. The effort to control grief, to conceal depression, to conquer ill-temper, will be a far more acceptable offering in his eyes, when they alone are expected to witness it. That which now his eyes alone see will one day be proclaimed upon the housetop.[11]

      I must, besides, remind you that your proud spirit may deceive you when it suggests, that because your sadness or your ill-humour attracts no expressed notice or excites no efforts to remove it, it does not therefore affect those around you. This is not the case; even the gloom and ill-humour of a servant, who only remains a few minutes in attendance, will be depressing and annoying to the most unobservant master and mistress, though they might make no efforts to remove it. How much more, then, may your want of cheerfulness and sweet temper affect, though it may be insensibly, the peace of your family circle. Here you are again seeking great things for yourself, and neglecting your appointed work, because it does not to you appear sufficiently worthy of your high capabilities. Your proud spirit needs being humbled, and therefore, probably, it is that you will not be allowed to do great things. No, you must first learn the less agreeable task of doing small things, of doing what would perhaps be called easy things by those who have never tried them. To wear a contented look when you know that, perhaps, the effort will not be observed, certainly not appreciated—to take submissively the humblest part in the conversation, and still bear cheerfully that part—to bear with patience every hasty word that may be spoken, and so to forget it that your future conduct may be uninfluenced by it—to remove every difficulty, the removal of which is within your reach, without expecting that the part you have taken will be acknowledged or even observed—to be always ready with your sympathy, encouragement, and counsel, however scornfully they may have before been rejected; these are all acts of self-renunciation which are peculiarly fitted to a woman's sphere of duty, and have a direct tendency to cherish the difficult and excellent grace of humility; they may, however, help to foster rather than to subdue a spirit of discontent, if they are performed from a motive of obtaining any, even the most exalted, human approbation. They must be done to God alone, and then the promise is sure, "thy Father which seeth in secret shall reward thee openly."[12] Thus, too, the art of contentment may be much more easily learnt. Disappointment will surely sour your temper if you look forward to human appreciation of a self-denying habit of life; but when the approbation of God is the object sought for, no neglect from others can excite discontent or much regret. For here there can be no disappointment: that which comes to us through the day has all been decreed by him, and as it must therefore give us opportunities of fulfilling his will, and gaining his approbation, we must necessarily "be content."

      It must, indeed, be always owing to some deficiency in religious principle, that one discontented thought is suffered to dwell in the mind. If our heart and our treasure were in heaven,[13] should we be easily excited to regret and irritation about the inconveniences of our position on earth? If we sought "first the kingdom of God and his righteousness,"[14] should we have so much energy remaining to waste on petty worldly annoyances? If we obeyed the injunction, "have faith in God," should we daily and hourly, by our sinful murmuring, imply such doubts of the divine attributes of wisdom, love, and power? This is a want of faith you do not manifest towards men. You would trust yourself fearlessly to the care of some earthly physician; you would believe that he understood how to adapt his strengthening or lowering remedies to each varying feature of your case; you would even provide yourself with remedies, which, on the faith of his skill, you would trustingly use to meet every symptom that might arise on future occasions. But when the Great Physician manifests a still greater watchfulness to adapt his daily discipline to your varying temper and the different stages of your Christian growth, you murmur—you believe not in his wisdom as you do in that of the sons of earth.

      Do not, then, take his wisdom on faith alone; you must indeed believe, you must believe or perish; but it may be as yet too difficult a lesson for you to believe against sense, against feeling. What I would urge upon you is, to strengthen your weak faith by the lessons of experience, to seek anxiously, and to pray to be enabled to see distinctly, the peculiar manner in which each trial of your daily lot is adapted to your own individual case.

      I do not speak now of great trials, of such afflictions as crush the sufferer in the dust. When the hand of God is so plainly seen, it is comparatively easy to submit, and