this command, and any change which encourages such disobedience is
violative of the Divine law, and can not result in advantage to the
state. Before forming this relation it is the duty of young men who
have to take upon themselves the responsibilities of providing for and
protecting the family to select some profession or pursuit that is
most congenial to their tastes, and in which they will be most likely
to be successful; but this can not be permitted to the young ladies,
or if permitted it can not be practically carried out after matrimony.

As it might frequently happen that the young man had selected one
profession or pursuit, and the young lady another, the result would
be that after marriage she must drop the profession or pursuit of her
choice, and employ herself in the sacred duties of wife and mother at
home, and in rearing, educating, and elevating the family, while the
husband pursues the profession of his choice.

It may be said, however, that there is a class of young ladies who
do not choose to marry, and who select professions or avocations and
follow them for a livelihood. This is true, but this class, compared
with the number who unite in matrimony with the husbands of their
choice, is comparatively very small, and it is the duty of society to
encourage the increase of marriages rather than of celibacy. If the
larger number of females select pursuits or professions which require
them to decline marriage, society to that extent is deprived of the
advantage resulting from the increase of population by marriage.

It is said by those who have examined the question closely that the
largest number of divorces is now found in the communities where
the advocates of female suffrage are most numerous, and where the
individuality of woman as related to her husband, which such a