I have often heard people say that G.o.d was unjust in making this law of heredity and compelling innocent children to bear the sins of the guilty parents, and at first thought it might so seem; but G.o.d is a G.o.d of justice and also of mercy, and our study of His laws in their ultimate outcome leads us to know that they are invariably made for our welfare. Let us see, then, if we cannot find something encouraging even in this law of heredity. Are the majority of people born straight or deformed, sick or well, honest or dishonest? You may ask, Are all of these conditions a matter of heredity? Certainly. The fact that we are human beings instead of animals, that we have our due proportion of organs and faculties, that we are not monstrosities or imbeciles, are all hereditary conditions. We see, then, that the law of heredity insures to us our full complement of organs and capabilities, as well as the more p.r.o.nounced characteristics which we the more readily recognize as inheritances. The fact is that inheritance of good is so universal that we fail to think of it.

When the baby is "well-favored" and straight-limbed, no credit is given to heredity; but if he is in some way out of the ordinary, we blame the law that has fixed on him some result of parental conduct.

If he possesses a good mentality, it scarcely occurs to us that this is just as surely heredity as is the transmission of the mental weakness of some ancestor.

By the Gospel of Heredity I mean this brighter side, this "Good-tidings" of the law. In the first written Biblical record of the law, where the statement is made that the sins of the fathers are visited upon the children to the third and fourth generation, we have also the statement of the "Good-tidings" that the Lord sheweth mercy to thousands of them that love him and keep his commandments; and that means not thousands of individuals, but thousands of generations.

Justice is meted to the third and fourth, but mercy to thousands of generations.

All through the Scriptures we find this brighter phase of the law enunciated. Perhaps you would like to study both the law and the Gospel from the Bible. I will give you some texts and you can find them for yourself. It would be interesting also for you to read the lives of men and women of renown, and observe the transmission of talents and capabilities.

Encouraging as this view of the subject may be, it is by no means the brightest side of the subject of heredity, for if we have inherited no special talents, and if we are handicapped by the transmitted results of the sins of our ancestors, we may say "There is no hope for us, nor for our children." To us then will come, as special "Good-tidings of great joy," the news that heredity is not fatality.

We are not obliged to sit and quietly bear the fetters our ancestors have forged for us. We can break the chains, we can free ourselves. It may be difficult, but it can be done, and a great incentive to the effort is found in the fact that by success we not only improve ourselves, but we can pa.s.s on a better inheritance to our posterity.

We may cultivate our health by obedience to its laws so as to overcome inherited weaknesses to a very great extent. We are not absolutely obliged to die with consumption because one of our parents did. By simple living, and especially by deep breathing of pure air, we may so strengthen ourselves that we will have the power to resist the encroachments of the germ of tuberculosis.

We may be born with weak digestive power, but by plain, wholesome fare, by freedom from worry, by a careful attention to all healthful habits, we may grow strong and free from dyspeptic symptoms.

We can by cultivation of our minds and morals not only increase our own powers, but add to the powers of our posterity.

Then, too, the effects of mental education are transmissible; not the education itself, but an increased capacity, a new tendency. Every mental activity is accompanied by an actual modifying influence on brain structure, so that we are really building our brains by our thoughts, and this increase of our own brains is transmissible to posterity.

I know that some of our philosophers a.s.sert strongly that acquired characteristics are not transmitted, and their theories seem quite plausible; but I would rather accept facts than theories any time, and Professor Elmer Gates has demonstrated that this theory does not accord with the facts. He has trained dogs until they could recognize seven or eight shades of green or red. The brains of these dogs, so trained, show under the microscope a great increase of brain-cells in the visual area, proving that the education has created actual brain material. The progeny of these dogs, to several generations, shows at birth a much larger number of brain-cells in the visual area than is the case where the ancestry has not been so strained.

Where the dogs have been brought up in absolute darkness there is a great lack of cells in the visual area, both in these dogs and in their progeny.

This is the brief statement of a most hopeful and encouraging fact.

We look to the dark side of the law of heredity for our warning. It makes us solemnly thoughtful in view of our power over the race in the transmitted result from our own wrongdoing; and then, when we feel overwhelmed and discouraged, we turn towards the Gospel of Heredity and take hope from the fact that good is transmissible; and, more than that, we have it in our power so to modify our own characters, tendencies and habits that we can, in all probability, give our children a better dower than we received, and the earlier in life we begin this making over of ourselves the better.

I have heard people excuse themselves for all manner of faults on the plea that they were inheritances, and therefore could not be overcome.

That is to declare that we are slaves, with no chance to acquire freedom, and I am not willing to admit that.

"Whereas in Adam all die, in Christ may all be made alive." That is, that while under the Law of Heredity we are fettered, under the Gospel of Heredity our chains may be broken and we become free.

There is much of encouragement in the poem of Ella Wheeler Wilc.o.x on heredity:

"There is no trait you cannot overcome.

Say not thy evil instinct is inherited, Or that some trait inborn makes thy whole life forlorn, And calls for punishment that is not merited.

"Back of thy parents and grandparents lies The great Eternal Will, that, too, is thine Inheritance--strong, beautiful, divine; Sure lever of success for one who tries.

"Pry up thy fault with this great lever--will; However deeply bedded in propensity; However firmly set, I tell thee firmer yet Is that great power that comes from truth's immensity.

"There is no n.o.ble height thou canst not climb; All triumphs may be thine in time's futurity, If, whatsoe'er thy fault, thou dost not faint or halt, But lean upon the staff of G.o.d's security.

"Earth has no claim the soul cannot contest; Know thyself part of the supernal source, And naught can stand before thy spirit's force; The soul's divine inheritance is best."

BIBLE TEXTS BEARING ON THE SUBJECT OF HEREDITY.

_Natural Heredity._

_Law._--Gen. 1:12-24; Ex. 20:6; Num. 14:18.

_Sins visited._--Job 21:17-19; Ps. 37:28; Jer. 32:18.

_Blessings._--Gen. 22:17, 18; Deut. 4:40; 5:29; 30:19; Ps. 21:13; 37:18, 22, 26, 29; 103:17, 18; 112:1, 2; 128:3; Prov. 10:25; 11:19; 13:22; 17:6; 20:7; Isa. 48:18, 19; Jer. 32:18.

_Divine Heredity._

Isa. 43:16; Jer. 3:19; Mal. 2:10; Matt. 5:9, 45, 48; 6:4, 6, 9, 14, 15, 18, 26; John 20:17; Rom. 8:16, 17; Gal. 4:7; Eph. 4:6; 2 Peter 1:4; 1 John 3:2; 5:1.

CHAPTER x.x.xI.

REQUISITES OF A HUSBAND.

Having spent so much time in the study of principles and laws, we will now return to the discussion of this concrete case. What can you decide in regard to this individual young man to whom you think you have given your heart? What is he in his inheritance? What is he in himself? I do not ask that he shall have inherited wealth, for that often proves a young man's ruin, but does he come of an honest, industrious family? Have you just reason to suppose that he will make a fair success of life? Is his father shiftless, lazy, improvident? If so, it will be harder for him to be provident, business-like. Has he true ideas of the dignity of life and his own responsibility? Is he looking for an "easy job," or does he purpose to give a fair equivalent for all that he receives? Would he rather toil at honest manual labor than be supported by a rich father-in-law?

What are his ideas as to his responsibility in the founding of a home?

How will he look upon his wife? As an equal, a companion, or as a plaything, a petted child, or a sort of upper servant? What value does he put upon the wife's labor in the conducting of the household? Will he consider that the money he hands over to her is a gift from him, or only a fair recognition of the value of her work, a rendering to her of her share in the family purse?

What is his estimate of woman? Is she an individual with rights, with intellect and heart, with a judgment to be consulted, opinions worthy of recognition, or only an appendage to man, created for his comfort and to be held in her "sphere" by his will?

What are his defects of temper, or his weaknesses of body? Of course, to you now he seems perfection, and yet he is a human being, fallible and imperfect. If his faults are similar to yours, you double the possibility of their inheritance by your children. If you both have a tendency to lung trouble, the probabilities are that your children will have consumption. If you both are of rheumatic proclivities, you may expect a manifestation of the same early in the life of your children. If you both are "nervous" or irritable in temper, both jealously inclined, or are morbid and melancholy, you need not be surprised at an intensifying of these qualities in your little ones.

If there are more serious family traits, such as insanity, epilepsy, alcoholism and the like, it might even be your duty never to run the risk of their transmission.

I once spoke on heredity when in the audience sat a young man by the side of his _fiancee_, who, I was afterwards told, had been in an insane asylum three times, and yet he purposed marrying her.

I know a clergyman who has wisely dedicated himself to a celibate life because there is marked insanity in his family.

You chafe a little under this reiteration of the duty you owe to children yet unborn, and who may possibly never exist, and perhaps you say, as I have heard girls say, "Oh, I don't mean to have any children;" and perhaps you add, "I don't see why people may not marry and be happy just by themselves without having children."

It is not strange that you should not understand all that is involved in such a statement. It is true that some married people do not have children, and are comparatively happy, and yet perhaps if we could read their hearts we should find that the one great longing of their lives is for the blessing of a child.

It is natural to desire to know the joys of parenthood. In the home, through the cares and love, the anxiety, self-sacrifice, tenderness and patience which accompany parenthood, the education of the individual is made most complete and perfect.

The girl who marries without a willingness to accept these responsibilities is willing to sacrifice that which, rightly borne, will bring her the highest development. If she purposes deliberately to avoid motherhood she puts herself in a position of moral peril, for such immunity is not often secured except at the risk of criminality.

I say not often, although I believe that if husband and wife are actuated by the worthy motive of not inflicting on posterity some dower of woe, they are justified in a marriage that does not contemplate parenthood, if they are of lofty purpose enough to live solely in mental and spiritual companionship. But all attempts to secure the pleasure of a physical relation and escape its legitimate results are a menace to the health and a degradation to the moral nature. This subject, and the questions arising therefrom, will be discussed more fully in the next book of this series, "What a Young Wife Ought to Know."

But how is a girl to know all these things concerning her lover's ideas, thoughts, principles, and purposes? Many of these you think cannot be known until after marriage, and then it is too late. That is true; therefore be wise and learn all you can of each other's habits, peculiarities, opinions, and predilections now, before it is too late.