`The seventh day is a Sabbath unto the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter.’ Ex. 20: 10.

Among the most precious blessings which a child going out into the world from a godly home can take with him, is the habit of reverent observance of the Sabbath. In its separation from evil company, in its leading to God’s house, in the calm and thoughtful quiet it sometimes brings over his spirit, it will, even if he be still a stranger to grace, be a safeguard and a help, a schoolmaster to bring to Christ. If he be a Christian, it will be one of his surest aids in the growth and strengthening of the life of faith. It is a part of a parent’s duty that needs to be studied in earnest prayer, and for the performance of which much wisdom and grace are needed. The Lord, who has enjoined the duty, will not withhold the grace.

Note in the words of the fourth commandment how specially the children are remembered. It is to parents the command is given; it is in the keeping holy of the day by their children, as well as by themselves, that their obedience is to be manifested. ‘Thou, nor thy son, nor thy daughter, nor thy man-servant, nor thy maid-servant:’ it is not so much as a private, nor as a national, but as a family ordinance, that the Sabbath was first of all appointed. `Thou, nor thy son, nor thy daughter: just as the terms of the covenant, `a God to thee and to thy seed,’ the words suggest the two thoughts that it is first the parent, and then the child through the parent, with whom God wishes to deal. The parent must first learn to keep the Sabbath day holy himself, then to train his child to keep it holy too.

The parent’s keeping holy the Sabbath precedes the training of the child to do so. Here comes up the principle which lies at the root of all true education: What I am to make my child I must first be myself. Example is more than precept; being more than teaching; what I am and do, more than what I tell him to be or do. The question is often asked how we can teach our children to revere and love the Sabbath, and in answer many lessons of great value have been given. But we cannot too earnestly insist on the truth that the first requirement is that the day should be a holy day to the parents themselves. It is as they serve God upon it in the beauty of holiness, as the spirit of holiness breathes on and from them in the services of the Sabbath, as that day is to them a day not only of strict observance, but of joyful worship, of quickened devotion, of real loving fellowship with God, as the Sabbath is a delight, that the first condition will be fulfilled for teaching their children to love it.

Let Christian parents note this. God means the Sabbath to be to your child what it is to you, not in value of your training and habits, but what it is to your own experience, as a day you really love and rejoice in. Study to this end its wonderful significance and the riches of blessing connected with it.

Look upon it as the day of rest, of entering into God’s own wonderful rest. The rest of God is in a finished work; by faith in that work we enter into that rest, and the great calm, the peace that passes understanding, keeps the heart and mind (Gen. 2: 3; Heb. 4: 3-10).

Look upon it as a holy day, the day God has given as a token and pledge that He who is holy makes us holy too (Ex. 31: 13; Ezek. 20: 12). It is in fellowship with God that we are made holy; let His presence, His love, His joy, be the mark as well as the fruit of keeping it holy.

Look upon it as a day of blessing (Gen. 2: 3). Of the blessing God laid on the day sin robbed us. In the resurrection of Christ the finished work of creation was restored, was finished and perfected in a higher sense. Under the leading of the Holy Spirit, the first day of the week, the day of the Lord Jesus, the Sabbath of the new Life, took the place of the Sabbath of death, when the Lord of the Sabbath was in the tomb. The Sabbath of creation, rendered void by the fall and the law, is now glorified in the Sabbath of redemption. And now all the blessings of the Living Christ, His finished work and resurrection power and eternal rest, and of the Holy Spirit, who descended from Heaven on this new Sabbath, are to be made ours by this day. Oh let it be to you a day of blessing, in the fellowship of the Father’s love, and the Son’s grace, through the Holy Spirit, and you have taken the first and the surest step for its being a blessing and a joy to your son and your daughter too.

And now comes the second lesson. It is not enough that the parent keep holy the Sabbath day; the Lord lays it upon him to secure the child’s doing so too. As parent he is responsible for it, and must make it a matter of distinct effort and prayer. It is not enough that Christian parents seek to keep the day holy: the training of their children to do so is a sacred obligation resting upon them, and requires, just on account of its difficulty, the sacrifice of personal enjoyment, the exercise of thought and wisdom, and the patience of much faith and love.

In seeking to do so, there are two dangers to be avoided. In human nature we find that there are two principles implanted in our hearts to guide us to action — pleasure and duty. The former leads us to seek what is agreeable and for our own interest, and is one of the most powerful motives in all our conduct. When our pleasure, however, is at variance with the interests of others or the will of God, the sense of duty comes in to restrain and regulate the desire for pleasure. The reward of obedience to duty is that in course of time it is no longer a check to pleasure, but becomes itself the highest pleasure. The art of education consists in so bringing pleasure and duty into harmony, that without the sacrifice of either both may be attained.

In training the child to keep holy the Sabbath day, there is a danger of putting either of these principles too exclusively in the foreground. With our Puritan and Covenanting ancestors the former principle was urged, and the only sanction sought for keeping the Sabbath was the law. In our days we are in danger of the opposite extreme. To make the Sabbath interesting to the children, to make them happy on it, if possible to make them love it as a day of enjoyment, is so exclusively the object of attention, that the thought of obligation is almost lost sight of, and the principle almost unconsciously instilled that the day is to be hallowed and loved only as far as it is made interesting and pleasant. Let parents seek grace from Him who, as Divine wisdom says, guides in the midst of the paths of right, to be kept from the right-hand as well as the left-hand error.

Do not hesitate to speak of God’s command and of duty. God trained Israel as a child in the life of law for the life of love in Christ. Education consists, in its first stages, more in training to right habits than inculcating principles: these come later. Be not afraid, in connection with the Lord’s day, of the element of self-denial and quiet self-control which the thought of obedience to God’s will and to your will brings over the child’s spirit. They are part of the foundation of noble character. Tranquillity of mind and serenity of spirit are invaluable blessings; the quiet of the Sabbath helps to foster them. Holiness is much more than separation; it is a positive fellowship and enjoyment of God. But it begins with separation: the putting away of week-day toys and books and companions, the marking off of the day from other days, even in little things, is, under a wise guidance, a preparation for the truer hallowing of it later on.

This on the one side. On the other, exercise a wise and loving thoughtfulness as to the ways in which the day can be made a happy one. In the picture lessons to the younger ones, in the careful selection of suitable and interesting reading for the elder ones, in the merry singing of psalms and hymns and spiritual songs, making melody to the Lord, in the forethought with which possible transgression is guarded, in the tone of gladsome and loving reverence with which the day is spoken of and spent, in the personal intercourse especially given in Bible study and prayer, the believing parent will find the means of leading the child on to call the Sabbath a delight, the holy of the Lord (Isa. 58: 13), and to inherit the blessing promised to those who do so.

Dear Christian parents, how deeply the thought of how we ought to train our children to love the Sabbath reminds us of our shortcomings and our impotence. But let not this discourage us. We have God, the God of the Sabbath, who gave it to us as a token of the covenant He has with us and our children, to sanctify us. We have Himself to teach us and our children to sanctify His day. Let us look to Him to give us grace to feel and show that the Lord’s day is the happiest of the week. In the divided life of the ordinary worldly Christian it cannot be so. God’s commandments cannot be obeyed without a wholehearted surrender to live for Him alone, without a life under the full power of His Holy Spirit. But if God be our chief joy, the desire after His service and love our highest aim, He Himself will sanctify our Sabbaths, our hearts, our homes, our children, by His Holy Presence. And the Sabbaths will be but a part of a life holy to the Lord.

Most Holy God! I thank You for the precious gift of the holy Sabbath day, and the wonderful blessings of which it is the pledge. I hank You above all for its redemption, in the death of Jesus, from the power of sin, and its restoration to us in the power and the joy of His risen life. Oh, grant that each succeeding Sabbath may lead me deeper into Your rest, the rest of God in Christ, and so into the fellowship of Your holiness and Your blessedness. May a daily life that seeks its only joy in Christ, and is wholly yielded to the Spirit, prepare me for keeping the day holy.

Blessed Father! I especially ask for grace to train my children to love and hallow your day. I know it, nothing but the joy of Your presence in my own life can fit me for it. Give me this. And then give me the wisdom, as Your servant, to bring to them the sense of Your Holy Will and Your loving-kindness, in claiming the day for Yourself, and then giving it to them as Your own day, that the fear of grieving You and the joy of pleasing You may each find due place in their hearts. So may the command and the promise, the duty and the pleasure, be one to them, and their delight in Your day indeed meet the promised reward, `Then shalt thou delight thyself in the Lord.’ Amen.

‘Honor thy father and thy mother; that thy days may be long in the land which the Lord thy God giveth thee.’ Ex. 20: 12. `Children, obey your parents in the Lord: for this is right.’ Eph. 6: 1. ‘Children, obey your parents in all things: for this is well-pleasing in the Lord.’ Col. 3: 20.

The first four commandments have reference to God, the last five to our neighbor. In between stands the fifth. It is linked to the first four, because to the young child the parent takes the place of God; from him the child must learn to trust and obey his God. And it is the transition to the last five, because the family is the foundation of society, and there the first experience comes of all the greater duties and difficulties of intercourse with men at large. As the training-school for all our intercourse with God and man, this commandment lies at the foundation of all Divine and human law, of all our worship of God, and all our intercourse with man.

Of the ten, this one is especially the children’s commandment. But just on that account, very specially too, the parents’ commandment. A wise ruler makes good subjects; a firm commander, faithful soldiers; it is on the parents’ character that the children’s fulfilment of this precept will depend. And so it leads us to consider what parents must be if they are to succeed in training their children to honor them.

The sentiment of honor, reverence, is one of the noblest and purest our nature is capable of. The power of perceiving what is worthy of honor, the willingness to acknowledge it, the unselfishness that feels it no degradation, but a pleasure, to render it — all this is itself honorable and ennobling; nothing brings more true honor than giving honor to others. This disposition ought to be cultivated most carefully in the child, as an important part of his education. It is one of the chief elements of a noble character, and a preparation for rendering to God the honor due to Him. If the teaching of Scripture to honor God, to honor all men, to honor the widows, to give honor to whom honor is due, is to be obeyed by our children, they must be prepared for it by learning first to honor their parents. If they are to honor God, it must begin by honoring

their parents. If they are, in after life, to do what is so difficult, to honor all men, by recognizing even in the degraded and the lost the worth that belongs to them as created in the image of God, they must be carefully prepared for it in the home-school of family life. It is not only to secure a happy home, and place the intercourse of parent and child on a right footing, but to fit the child for all his future relations to God and his fellow-men, and to lay in him one of the foundation-stones of a noble character and a holy life, that God has placed this commandment the first of those on the second table. Parents may well study how they can train their children to fulfil it.

The child must honor the parent in obedience. Obey your parents is the New Testament version of `Honor thy father and thy mother.’ The importance of this word, obedience, is more than the mind can grasp. God created man, with his wonderful liberty of will, that he might obey Him. Obedience to God was to lead to the enjoyment of God. By disobedience sin entered; in obedience, the twofold obedience, of Christ and to Christ (Heb. 5: 8, 9), salvation comes. And on the parent the sacred charge is laid of training the child to obey, teaching it to link all the memories of happiness and love in home-life with obedience, working the principle into the very life of mind and heart, not so much by instruction or reasoning, as by training and securing the habit of obedience. The child is to be taught to honor the parent. The will of the child, no less than his mind and affections, is given into the parent’s hands to mold and guide. It is in yielding his will to the will of the parent that the child acquires that mastery over it and over himself which will afterwards be its strength and safety, and make it a fit instrument for doing God’s will. Man was created free that he might obey; obedience is the path to liberty.

On this point parents often err; they often say that to develop the will of the child the will must be left free, and the child left to decide for himself. They forget that the will of the child is not free — passion and prejudice, selfishness and ignorance, seek to influence the child in the wrong direction. The superior judgment, the calmer deliberation, the fuller experience of the parent, are to decide for the child whose will has been entrusted to his care.

But are we not in danger of repressing the healthy development of a child’s moral powers by thus demanding implicit submission to our will? By no means. The true liberty of the will consists in our being master of it, and so our own masters. Train a child to master his will in giving it up to his parents’ command, and he acquires the mastery to use when he is free. Yielding to a parent’s control is the path to self-control; and self-control alone is liberty. The child who is taught by a wise parent to honor him and his superior wisdom will acquire, as he gives up his own way, the power over his will, as he never can who is taught to imagine that he need do nothing unless the parent has first convinced him of the propriety of the act, and obtained his consent. The New Testament says very distinctly, ‘Children, obey your parents in the Lord: for this is right.’ Not because the child approves or agrees, but because the command is given by a parent: this is the true reason for its being obeyed. In obedience, the parent is to be honored.

In all his disposition and conduct, too, the child is to be trained to honor the parent. Familiarity breeds contempt; in language and carriage and conduct, parents often tolerate an easygoing familiarity, which, however it may be miscalled by the name of love or kindness, destroys those sentiments of respect and reverence in which true love has its strength and its real happiness. Manners are of more importance than many think; the neglect of good manners not only reveals a want in the disposition of those sentiments of respect and courtesy to which life and intercourse owe so much, but it reacts on the heart, and fosters the selfishness and indifference that cares little for others’feelings. Locke has said that next to religion and virtue, manners are the most important thing in education, more so, he thinks, than learning. Let parents remember that in taking trouble to train their children to show them due honor and respect, even in apparently insignificant things, they are forming habits and breathing principles into them which will afterwards repay all their labor. `Him that honoreth Me, I will honor,’ is God’s law, which has its reflection in the life of earth too. None have received higher honor on earth than those who have learnt to honor all men, to honor the poor and needy.

And now, it is the parent who is to cultivate and develop this sentiment in the child. The young child is guided, not by reflection or argument, but by feeling and affection. He cannot yet realize and honor the unseen God. He cannot yet honor all men, the wretched and unworthy, for the ideal, the unseen worth of their creation in God’s image. The child can only honor what he sees to be `worthy of honor.’ And this is the parent’s high calling; always so to speak and act, so to live in the child’s presence, that honor may be spontaneously and unconsciously rendered. This can only be where, in quiet self-recollection and self-control, the parent lives as in God’s fear and presence, and walks worthy of this calling, as one who has been placed in the home, at the head of a family, to be not only its prophet, priest, but king too. Yes, a king receives honor; let the parent as a king reign and rule in love and the fear of God, his honor will be given him.

Above all, let parents remember that honor really comes from God. Let them honor Him in the eyes of their children, and He will honor them there too. Let them beware of this sin, honoring their child more than God; it is the sure way to grief for parents and children together. But from parents, who in everything seek to honor God, children will learn to honor God and them together; the parent who teaches his child to obey the fifth commandment has guided his feet into the way of all God’s commandments. A child’s first virtue is the honoring and obeying his parents.

O my God! I come again to You with the prayer to open my eyes and give me fully to realize the place of the family in the purposes of Your grace, and the parent’s holy calling to train his child for all that You would have him be. I ask of You especially to reveal to me in Your own light the full import of the fifth commandment, that I may teach my child to fulfil it according to Your will. Fill my own soul, I pray You, with such honor and reverence of Your holy majesty, that both I and my child may learn what honor is. Teach me to claim honor of my child with the holy aim of leading him to honor You above all. May honoring his parents and honoring his God work in him the spirit of humility, which will gladly render to all their due. And may, above all, I be kept from the terrible sin of ever honoring my child more than God.

O Lord! I look to You, for grace to secure the keeping of this, the children’s, commandment in my home. Oh! grant that I may always live in it worthy of all honor. And may the holy power of training young souls to keep Your commandments, to honor and serve You, be the fruit of Your own Spirit’s work in me. I ask it, my God, in Jesus’ name. Amen.

`This is the commandment which the Lord your God commanded to teach you, that thou mightest fear the Lord thy God, to keep all His commandments, which I command thee, thou, and thy son, and thy son’s son, all the days of thy life. Thou shalt love the Lord thy God with all thy heart. And these words, which I command thee this day, shall be in thine heart. And thou shalt teach them diligently unto thy children, and shall talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.’ Deut. 6: 1, 2, 5-7.

‘Thou, and thy son, and thy son’s son,’ with these words in the second verse, Moses gave expression to the thought that God’s purpose in giving His commandments to His people was not limited to the individual or to a single generation, but had in view the people, through its whole existence. This purpose of God’s has therefore to be the law of individual duty: each one who received the commandments of God was to strive not only to keep them himself, but to hold himself responsible for their maintenance among his children. `These are the commandments which the Lord commanded to teach you, that thou mightest fear the Lord thy God, to keep his commandments, thou, and thy son, and thy son’s son,’ In the following verses (5, 7) this idea is brought forward more prominently and enlarged upon. In verses 20 and 21 the duty is afresh inculcated of expounding to the children the ground of that wondrous relation in which God’s people stood to Him, and by virtue of which they had been favored with the Divine Law, even the mercy and faithfulness of God that had redeemed them from the land of Egypt. All concentrating in the one important and blessed truth, that the fear and faith of God must be seen in family religion, as domestic piety. The grand means for maintaining and extending the fear of God among His people are the faithful performance of parental duty, in harmony with His purpose that His service and blessing should descend from son to son. The special aspect in which God’s will is here set before us, is parental instruction, and we are taught in the words we meditate on, how hearty, how diligent, how unceasing this ought to be.

Parental instruction must be from the heart. We all know how little influence commands or instructions exercise, when given by a listless or uninterested teacher. It is only the heart that gains the heart, the loving warmth of interest and affection that can waken corresponding emotions in the bosom of the pupil. God would secure all the influence of parental love to gain access for His words and will to the youthful and susceptible hearts of the children of His people. He therefore says, ‘Thou shalt love the Lord thy God with all thy heart, and these words shall be in thy heart: and thou shalt teach them to thy children.’ How easy and how blessed the work, so often sighed over, if not neglected, to those who listen to God’s guidance. As is thy duty and thy blessedness, love the Lord thy God with all thy heart. If thou lovest Him, love His words too; let them live in thy heart, let them have a place in thy affections. And, the heart filled with God’s love and God’s words, how easy to have them in thy mouth too, and to teach them to thy children. Let holy love to God and His words mingle with all thy fond and tender love to thy little ones; and it will be a sweet and happy work to win the beloved on earth, to the Father beloved in heaven. As often as the work of instructing the children upon earth threatens to become a burden or a weariness, you may be sure it is a token of something wrong within: the love to God in heaven, or the delight in His word, has been fading. As often as you seek for fresh vigor to perform thy work hopefully and joyfully, you have but to turn to the words, that reveal the secret of a godly education, and you will experience that, as for your children so for yourself, there is an unspeakable blessing in the wisdom that has so inseparably connected the heart’s secret love with the mouth’s spoken words: ‘Thou shalt love the Lord thy God with all thy heart. And these words shall be in thy heart. And thou shalt teach them to thy children.’ Oh! that we might remember that this is the Divinely appointed ministry and means for the salvation of our children — parental love elevated and strengthened by the love of God, guided and inspired by His own Holy Word.

The parental instruction must likewise be diligent and earnest: `Thou shalt diligently teach them unto thy children,’ or, as it reads in the original, ‘Thou shalt sharpen them unto thy children.’ The word is used of the sharpening of weapons, as arrows and spears, to make them penetrate deep. It must be no cold declaration of His will that we communicate, no mere intellectual knowledge. It profits little that the dart be cast or the arrow shot from the bow, unless they have been sharpened — to pierce the heart of the enemy. And so the godly parent must use diligence to consider how he can best find access to the heart for the words that he speaks. He does this by carefully considering how he can best gain both the child’s understanding and affections: by seeking to avail himself of the best opportunities for securing his interest; by studying the art of speaking in the spirit of love, and not without the preparation of prayer. He does it by striving to make his whole life an attractive example of what he has taught, because there is nothing that does so drive home the word of instruction that has touched the heart, as the confirmation of a consistent and holy life. Above all, he seeks to do it by waiting for that Holy Spirit who alone can make the word sharp as a two-edged sword, but with whose aid he may experience how true it is: `The words of the wise are as nails fastened by the masters of assemblies, which only are given from one shepherd.’ God’s promise is sure: from earnest, painstaking, and prayerful effort the blessing of the Spirit will not be withheld.

And to this end the parental instruction must be persevering and continuous. ‘Thou shalt teach them diligently to thy children, and thou shalt talk of them, when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up.’ The entrance of Divine truth into the mind and heart, the formation of habit and the training of character, these are not attained by sudden and isolated efforts, but by regular and unceasing repetition. This is the law of all growth in nature, and of this law God seeks to make use in the kingdom of grace, in dependence upon and subservient to the power of the Holy Spirit. This is the principle that is so beautifully applied by Moses to parental duty. The instruction he had enjoined was not to be by means of set times, and stated formal lectures; the whole life with all its duties has to be interwoven with the lessons of God’s presence and God’s service. With a heart full of God’s love and God’s word, the ordinary avocations of daily life were to be no hindrance, but helps to lead the youthful hearts heavenwards. The children were to feel that it was no matter that could be done for the day, in the moments of morning or evening prayer; the continued and spontaneous outburstings of the heart in the language of the lips was to prove that it was a life and a joy, that God’s presence and love were a reality and a delight. Sitting in the home, or walking by the way — now in quiet rest, then in the labors and duties of the way — now with the Bible of God’s grace, and then with the books of God’s glory in nature — home retirement and wayside intercourse were equally to afford opportunity and material for recognizing the goodness and rejoicing in the service of the ever-present One. Lying down and rising up — from early morning and its freshness to evening weariness and its repose — the whole of the day and the whole of life was to be the occasion of an uninterrupted fellowship with the Holy One, and of the pointing of the little ones to the unseen and ever near Father in heaven. And lest the objection should be made that all the speaking would but weary and estrange: an objection often made with terrible truth against mere speaking in religion, while heart and life deny it; an objection that is as often, alas! the excuse for a heart that knows no fervent love: lest this objection should be made, we point once more to what is the source and center and secret of all: ‘Thou shalt love the Lord with all thy heart. And the words shall be in thy heart. And thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, when thou liest down, and when thou risest up.’ Such a wholehearted love and such a loving piety! Ah, how would it receive wisdom from on high, and be guided by Divine love to know when and how to speak: how it would influence children’s hearts with the flame of its own zeal, and find a willing and a loving ear when others could only weary! And how surely it would.

`As for me and my house, we will serve the Lord.’ Josh. 24: 15.

In God’s dealings with Noah and Abraham, with Israel in the Passover and at Mount Sinai, we have repeatedly noticed the deep meaning of the united mention of father and children in His commands and promises. `Thou and thy house,’ `thou and thy seed,’ `ye and your children,’ `thou and thy son.’ Such is ever the language of the Covenant God. In the words of Joshua we have the response from earth, `as for me and my house.’ The principle of the Divine dealing is accepted; the parent boldly vouches for his family as well as himself; the covenant engagement of the Father in heaven is met by the covenant obligation of the father on earth. Joshua is to us here the very model of a godly parent, and in him we can see what parental religion ought to be.

Let it be a personal religion. `As for me and my house’: he began with himself. We cannot too strongly press the truth that for a godly education the first and the most essential requisite is personal consecration. It is good to reflect on our responsibility, to study our duties and the best way of fulfilling them, to speak with our children, and to pray much for them but all these may be called accessories. The first thing on the part of the parent is a life devoted to God and His service. It is this that creates the spiritual atmosphere the children are to breathe. It is this that gives our performance of duty and our dealings with our children their spiritual influence. It is this that gives our praying and our working its value with God. `As for me’ there must be no hesitation or half-heartedness in the consciousness or the confession of devotion to God’s service. As often as the prayer for God’s blessing on the children comes up, it must be in the spirit of David: ‘Thou, Lord God! knowest Thy servant. Therefore now let it please Thee to bless the house of Thy servant.’ With God and men, in the home and out of it, as well as in the hearts of parents themselves, it must be a settled thing: `As for me, I will serve the Lord.’

But let yours be as distinctly a family religion. Take your stand for all who belong to you: `As for me, and my house, we will serve the Lord.’ There are pious parents who do not understand that this is their duty and their privilege. They know not what God has put in their power. They imagine they honor God by thinking that the religion of their children is dependent on God’s will apart from their instrumentality. They are so occupied, either with the engagements of their calling in this life, or it may even be with religious work, that they cannot find the time for speaking out and acting out the grand decision: ‘As for me and my house, we will serve the Lord.’ Or, perhaps, the father leaves the religion of the children to the care of the mother, and the mother thinks that the father as head is more responsible; they hesitate or neglect to come to a clear and definite understanding, and the religious education of the children does not take the prominent place it ought to in the intercourse of parents with each other. Let each believing parent take Joshua’s words, first, in the depth of his own soul, then in fellowship with partner and children. The more we speak it out in prayer and conversation — our house is and must be holy to the Lord, our children must be trained first of all for God and His service — the more mightily will the power of the principle assert itself, and help us so to guide the house, that it too serves the Lord.

The words of Joshua teach us more. Let yours, like his, be a practical religion, `we will serve the Lord.’ There are many parents with whom the whole of religion consists in salvation, not in service. They pray most earnestly that all their children may be saved; they comfort themselves, if they see them spend their lives in the service of the world, that they will yet be brought in before they die. No wonder that their education for this life has been a failure: they never understood the truth, and never trained their children under its guiding influence, that salvation is subservient to service, that to train for God’s service secures the fullest salvation. Did we not hear God say of Abraham, `I have known him, to the end he may command his children and household after him, that they may keep the way of the Lord; to the end that the Lord may bring upon Abraham that which He hath spoken of him?’ Do we not remember in connection with Israel’s deliverance from Egypt the words of God, `Let My people go that they may serve Me;’ and of Pharaoh, `Go ye, serve the Lord; let your little ones also go with you.’ Has not the Holy Ghost spoken, `How much more shall the blood of Christ purge your conscience to serve the living God’? All redemption is for service. God wills not that He should be worshiped without being served. The glory of heaven will be that `His servants shall serve Him.’ Let our lives and our homes be consecrated to serving God: let obedience to His will, the carrying out of His commands, the doing His work, devotion to the interests of His kingdom, give family life its nobility.

And then let yours be a confessed religion. It was in presence of tens of thousands of the children of Israel, with the first symptoms of the falling away that came after his death already beginning to show themselves, that Joshua witnessed this good confession, ‘Choose ye this day whom ye will serve; as for me and my house, we will serve the Lord.’ His was not to be the religion of the nation or the religion of neighbors: all might reject God, and he be left alone; still the Lord Jehovah would be his God. As with Abraham leaving his father’s house, and Israel leaving Egypt, his too was to be a religion of decision and confession; a coming out and being separate — one of a peculiar people unto the Lord. This is the religion we want in our family life, where not the example or authority of pious people, not inclination or pleasure, but God’s own holy and blessed will, revealed in the leading of the Holy Spirit, is sought after as the law of the house. Oh! how often one hears it said: It can be no harm to dance, or to play cards, there are so many religious people, there are such earnest ministers, in whose houses it is done. How often parents, where early married life was marked by decision and earnestness, have afterwards become conscious of declension and coldness, because they gave in to the desire to gratify their children or their friends. Oh! let us believe that though at first sight it may appear hard to be peculiar, yet, if we trust God for His guidance, and yield ourselves to His personal friendship and love to walk with Him, the blessing of separation will be unspeakable to ourselves and our children too.

If this page be read by a father or a mother, or by father and mother together, who are conscious that their own and their house’s service of God has not been as marked and clear as God and they would have it, let me venture a word of advice. Speak with each other of it. Say it out what you have often felt, but each has kept to himself, that it is your united desire to live as entirely for God as grace can enable you to do. If your children are old enough, gather them too, and ask if they will not join in the holy covenant, `We will serve the Lord.’ Let that covenant from time to time be renewed in a distinct act of consecration, that the conviction may be confirmed: We do want to be a holy family, a house where God does dwell and is well pleased. Ours must be a home wholly consecrated to God. And be not afraid that strength will not be given to keep the vow. It is not we who have to do the work, and then bring it to God. It is with the Father in heaven, calling and helping and tenderly working both to will and to do in us, that we have to work. We may count upon Him as the inspirer, to accept and confirm, and Himself carry out the purpose of our heart, ‘As for me and my house, we will serve the Lord.’

O Lord my God! I thank You for what I have seen this day, Your servant Joshua, the leader of Your people Israel into Canaan, in his faithfulness to You as father in his own home. I humbly ask You to give me grace to say as distinctly and as publicly as he did, `As for me and my house, we will serve the Lord.’

Lord! may mine be a personal religion. O my Father! let Your love to me, and my love to You, be its inspiration and its joy. May my children see that it is with my whole heart I serve You, that it has become a delight and my very nature.

And may mine be a family religion, exercising its influence on my home, gaining and training all to walk with me. Lord! remove every inconsistency and all weakness that might hinder anyone from being wholly Yours. May mine be a truly consecrated home.

May mine, too, be a practical religion, serving You day and night. Let the knowing and the doing of God’s will, the working for His kingdom, the seeking His glory, be the one desire of our hearts.

May thus our home be a blessing to others in encouraging them to take a stand for You. Lord God! let Your Spirit work mightily in the homes of Your people, that everywhere this confession may be heard ringing out: `As for me and my house, we will serve the Lord.’ Amen.

‘And Manoah said, Now let thy words come to pass: how shall we order the child? and what shall we do unto him?’ Judg. 13: 12.

An angel of the Lord had appeared to Manoah’s wife, to predict the birth of a child, who should be a Nazarite unto God from his birth, and a deliverer of God’s people. The first feeling of Manoah, on receiving the tidings from his wife, was that, to train such a God-given child for God’s service, God-given grace would be needed; he therefore entreated the Lord, and said, `O my Lord, let the man of God which thou didst send come again to us, and teach us what we shall do unto the child that shall be born.’ And when in answer to his prayer the angel came again, his one petition was, `How shall we order the child? and what shall we do unto him?’ Let us consider the prayer, the answer, and the attendant blessings.

1. Mark the deep sense of responsibility and unfitness for the holy work of training a child as a Nazarite unto God. The angel had already given Manoah’s wife the needful instruction; but Manoah is so deeply impressed with the holiness of their calling as parents of this child, that he must needs ask for the angel to come again and teach them. What a contrast to the thoughtless self-confidence with which, in these gospel days, many Christian parents undertake the training of their children. How little effort is made to realize the importance and solemnity of the work! How little real prayer for the preparation of the Spirit to fit them for it! How little true surrender to a life for God as the only fitness for training a child for God! What would be thought on earth of a man offering to manage a bank or to navigate an ocean steamer who had no training to fit him for either? And what must be said of the presumption that feels no fear in taking charge of an immortal spirit of such priceless value, and undertakes to guide it through the temptations and dangers of life? Would God that all Christian parents might learn from Manoah to feel and confess their ignorance, and, like him, to set themselves at once to seek and obtain the needed grace.

We note, further, how Manoah’s sense of need at once found expression in prayer. He believed in God as the living God, as the Hearer of prayer. He believed that where God gave a charge or a work, He would give the grace to do it right; that where God gave a child to be trained for His service, He would give the wisdom needed to do so aright. Instead of the sense of unfitness and feebleness depressing him, or the sense of his obligation setting him to work in his own strength, he simply prayed. Prayer to him was the solution of difficulties, the supply of need, the source of wisdom and strength. Let Christian parents learn from him. Each child is a gift of God as truly as Manoah’s, and has as much as his to be trained for God and His service. Like him, we may count most confidently on the Father, who has entrusted the child to us, to give the grace to train. Let us only pray, pray believingly, pray without ceasing, at each step of our work; we may depend upon it, God hears prayer, and no prayer more surely than of a parent seeking wisdom to train his child.

There is one thing more we must specially observe in regard to Manoah’s prayer: it was after his wife had told him of the injunctions the angel had given that he thus asked for guidance. He longed to hear them himself, to have full certainty and perfect clearness. As parents, we have in God’s Word plain and full directions as to the training of our children; our own experience or that of others may have supplied us with much of great value to aid us in our task; all this does not diminish, it only increases the need of prayer. With each child, and each of its separate needs, we always need renewed wisdom direct from above; daily renewed prayer is the secret of training our children for God.

2. And now the answer. Let us learn the lesson Manoah’s story teaches here: God loves to answer a parent’s cry. The angel had nothing new to communicate above what he had previously said to the woman; and yet God sent him, because He would not leave His child, who seeks to know His will fully, in the dark. The fact of the angel having come once was what had encouraged Manoah to hope he might come a second time. Just they who have already had communications with God, and have had Divine teaching about their children, will be those who desire more, and pray for it most earnestly.

The answer to Manoah’s prayer contained no new revelation; it simply pointed back to the instruction previously given: `Of all that I said unto the woman let her beware; all that I commanded her let her observe.’ In answer to our prayer, it may be that no new truth will be revealed, perhaps even no new thought impressed. But the answer to the prayer may be something better. As the Holy Spirit leads us back to what the Lord has already spoken, to study more carefully and adopt more unreservedly the principles laid down in Holy Scripture for the training of our children, we shall realize as never before how our children are the Lord’s, and must be kept holy for Him; how parents are God’s ministers, in whose holy life the children are to be blessed.

It is this last thought that comes out with special clearness. What were the commandments that had been given, and were now renewed? The angel had only spoken of the life of the mother before the birth of the child: the Nazarite child must have a Nazarite mother. The giving up of the fruit of the vine, the sacrifice of the stimulus and excitement and enjoyment of the world and the flesh, the not eating any unclean thing, separation to special purity and holiness — this was God’s secret of parental duty. Education consists not so much in anything we do or say, but most of all in what we are; and that not only when our children are of an age to see and judge, but long before, even before their birth. In that holy time of mystery, when mother and child are still one, and influences from a mother’s spirit pass into the child, God says, `Of all that I said unto the woman let her beware; all that I commanded her let her observe.’ It is a life of moderation and self-denial that does not ask how far and deep it may go into the world to enjoy all that is not absolutely forbidden, but that willingly gives up whatever is not helpful to entire consecration and fellowship with God; it is a life of purity and obedience that is the preparation for a mother’s and a father’s work. God’s answer to the prayer, `How shall we order the child?’ is, As you live, you train: live a Nazarite, holy to the Lord, and your child will be a Nazarite unto God, a deliverer of His people Israel.

3. The blessing that attended Manoah’s prayer was something more than the answer. There was the blessed revelation of God Himself, and the wonderful knitting together of the hearts of the parents. Ere he left them, the angel of the Lord so revealed himself that Manoah felt, We have seen God. When he asked the angel’s name, he might not know it; his name was WONDERFUL. And the angel did wondrously. And this is still the name of the parent’s God, WONDERFUL. It is as with Manoah we pray, and wait for, and accept His Divine teaching, and then ask Him to wait that we may bring Him an offering, that our eyes will be opened to see wondrous things, and to fall down and worship Him. Wonderful in His love, wonderful in His ways, wonderful in His work, wonderful in what He does for us as parents, and wonderful in what He does through us for our children; oh, let us worship the Lord, the parent’s God, whose name is WONDERFUL! And let our prayer, like Manoah’s, end in praise and worship, in faith and truth.

And how rich was the blessing this revelation brought to the praying couple. What a picture the chapter gives us of the way in which father and mother are lovingly to help each other in all that concerns their children. Manoah’s wife gets the message from the angel; immediately she tells her husband. He prays at once for more light and fuller teaching. The angel comes again to her; she runs to tell Manoah, who follows her. He hears again what his wife had been told. When the sacrifice was offered, and the angel did wondrously, Manoah and his wife looked on together, and together fell on their faces to the ground. And when Manoah was afraid, and spoke, `We shall surely die because we have seen God,’ she comforted him, and strengthened his faith.

Blessed fellowship of love and faith, of prayer and worship between husband and wife, to which the coming and the training of a child can lead! Oh, it is not only parents who are to be a blessing to their children; no, but children to their parents too. As they talk together of God’s promises and His commands, as each tells the other what has been revealed to him, as they unite in seeking to know and carry out God’s will, as they now pray in presence of each other, and then fall down in worship before Him whose name is WONDERFUL, as they unburden their fears, and encourage each other to trust and hope, they experience that the home school is as much for training parents themselves as their children, and that there is nothing that opens the fountains of Divine love and of each other’s love more than the prayerful desire to know how to order the children God has given them for His service and glory.

Blessed Lord! as those whom You have joined together to train children for Your holy service, we bow in united worship before You. Make us by Your Holy Spirit to be so of one heart and mind, that all You reveal to the one may at once be witnessed to the other. Grant that in our conversations and our prayers, in our weakness and fear, in our faith and our worship, we may feel what blessing and help there is in Your having sent us two and two to each little flock of children to be tended.

Lord God! we come to You now for wisdom for each child You have given us. Of each one we would say, What shall be the ordering of the child, and what shall we do unto him? Open our eyes to see the treasures of wisdom in Your Holy Word, in promise and instruction for parents and children. Especially reveal Yourself to us, we beseech You, as the God of the covenant and the promise, the parent’s God, whose name is WONDERFUL. Teach us in holy fear and reverence, in childlike trust and. joy, in purity of life and separation from the world, to walk before You, and so to train children that are Nazarites, holy to the Lord, prepared to fight for the kingdom, and to be the deliverers of the oppressed. Amen.

`For this child I prayed; and the Lord hath given me my petition which I asked of Him: therefore I also have granted him to the Lord; as long as he liveth he is granted to the Lord.’ 1Sam. 1: 27, 28.

The intercourse between the believing parent and the Lord in reference to his child has been set before us under different aspects. In Samuel’s story we have a new and very beautiful expression of the relation. Hannah has received a child from the Lord in answer to her prayer; the love and joy of her heart can find no better way of expressing themselves than in her giving her child to the Lord again, to be the Lord’s as long as he lives. In very deed just the thought that comes up into the heart of many a Christian mother as she looks on her first-born little one; a thought that has only to be considered carefully to open up to us some of the most precious lessons of parental faith and duty. Whether we think of God, of our child, of ourselves, there is every reason to say, ‘As long as he liveth he is given to the Lord.’

Or does not, so the mother speaks, the child belong to God? Was it not to bear His own image, as His servant, for His own glory, that He created man, that my child, too, has been born? God looks upon him as His; he has only been lent and entrusted to me to train. It is indeed not mine but the Lord’s. And because I am naturally so inclined to forget this, to love and treat the child as if it were altogether mine, I count it such a precious privilege, in a distinct act of surrender, to give it to the Lord for all the days of its life.

And God has not only a right to the child, but He needs him. The work He has to do upon earth is so great, and He has so arranged for each his work, that He would not miss one single one of His people’s children. I have so often heard or read of a mother joyfully sacrificing an only son, or all her sons, for her king or country; and shall I not count it an honor to give to my King the child which is His, and which He has lent me, with the privilege of loving and training and enjoying it? Do I not love Him, and have I not often asked what I can render to Him for His love to me? And shall I not delight to give what is my most precious possession upon earth to be His? Yea, to Him who gave His Son for me, to Him alone, all I am and have belongs; my child too I have given to the Lord as long as he shall live.

But it’s not only for God’s sake; for my child’s sake too I give it to the Lord. The more I love it, the more heartily I give it away to God. Nowhere can it be safe or happy but with Him. I do indeed love my precious little one, and yet how little I can do for it! I know it is born in sin, and has inherited from me an evil nature, which no care or love of mine can overcome. If I give it to God I know that He accepts of it, and takes it for His own, to make it His own. He will make it one with His beloved Son, cleansing it in the precious blood, and, in a second birth by His Spirit, giving it a new and holy nature. He, the great God, will adopt my child as His, and make it His here, taking it up to His own home through eternity. He will use me as His minister, giving me all the wisdom I need to train my child worthily as His. Oh, ask me not why I give my child to God! It is because I love it. Who would not give their child to such a God, for such blessings?

And for my own sake, too, I give it to the Lord, for — and this is so wonderful — the child I give to God becomes doubly my own. In the consciousness of the wonderful partnership between God and me, I feel that the child I give to God, and He then holds for me and yet gives back, I can love with an intenser and a holier love. I then possess it without the fear of sinning in loving it as my own, without the fear of ever losing it. Even if death were to come and take it from me here, I would know that it was still mine in the Father’s home, only taken from me for a time to serve in the King’s own palace. God gave it me; I gave it back to Him. God gave it once again to me; and once again I gave it back to Him; giving my child has become the link of a most blessed friendship and intercourse between God and me.

And if He leaves it with me on earth, having given it to Him and knowing that it is His gives the confidence that all the grace and wisdom I need for training it will be given. I need have no care; my child is now the Lord’s: will He not provide for all His child needs? If the parent would know to love and enjoy and train his child aright, let him give the child to God.

Such are some of the blessed grounds on which a parent gives his child to God. Let us now consider how this consecration of the child is to be maintained and carried out in education.

Let the parent use it as a plea with God in prayer. The grace promised for training a child, though most certain, is not given at once, but just as the grace for our own personal life, day by day. In the education of our children difficulties will often arise, in which it is as if God’s help does not come. Then is the time for prayer and faith. The power of sin may manifest itself in the child; in his natural character there may at times be more to waken fear than hope. Our own ignorance, or unfaithfulness, or feebleness may often make us fear that, though God be faithful, we may be the cause of our child’s not growing up the Lord’s. At such times, as at all times, God must be our refuge. Let us then maintain our consecration of the child, and plead it: we did give it to the Lord; we abide by it; we refuse to take it back because either we or the child are guilty; we plead for grace for the child that has been given by us and accepted by God. The more we do this, it will become in our souls a settled thing, definitely and finally settled, that what we gave God took, that it isHis now, and that we can leave it with Him. Such faith will give rest, and bring a sure blessing.

Let us use it as a plea with our child too. Let him, even if we do not often say so in words, feel that it is implied in all our intercourse with him, that he has been given away to God. Let him know that this is the reason we cannot give way to his will, or to allow sin in him — we have a charge from God to keep him for Him. Let him mark, in our holy gentleness and firmness, that this is not a profession, but a principle that really animates us. Let him realize it so that it gradually becomes a motive with himself; he has been given to God, and accepted by Him; how should he disobey or grieve Him? Let not our words, but the whole spirit of our life and prayer and education, make the child feel, I am the Lord’s.

Let us use it as a plea with ourselves, a motive to the faithful discharge of our duties. The pressing avocations of life, the spirit of the world all around us, the little help we receive from the Church in regard to the consecration of our children and a really consecrated education, makeseven godly parents grow unwatchful or negligent. And a really consecrated education needs a high tone of devotion in daily life, and that without ceasing. Let us from time to time look at our children in the light of this great transaction with God — I have given my child to the Lord — to stir ourselves to diligence, to faith, and to prayer. Let us very specially act under the influence of this motive as we think of the profession we educate our child for. God needs servants for His temple; let us ask Him what the place is He has for each child in His kingdom. If such a spirit animated each parent who has given his child to God, surely a far larger number of young Christians would grow up to work for God. If all the children professedly consecrated to God were really brought up as such, if we had consecrated parents as Hannah, and a consecrated education as Samuel’s, we should have no lack of men to stand up and take their place in the service of God’s temple. May God by His Holy Spirit teach us the full meaning and power of the words we use! I have given my child to be the Lord’s as long as he lives.

O Lord my God! hear, I pray You, a mother’s prayer, as I come to You with the child You have given me. O my God! I have heard that You do allow the mother to give her child back again to You, and that, having accepted and sealed it for Your own, You do entrust it to her again. O my Father! it is now Yours — and mine! My soul bows in the dust at the thought of this inexpressible privilege, this joint ownership in my child between God and me. I look to You for the grace to enable me to keep this treasure, to be given back to You with usury.

Teach me, I pray You, to love it with a holy love, and to train it for the service of Your temple. Teach me to speak to it of You and Your love so that its heart may early be won for You. May my whole life be to it an inspiration, inviting and helping to what is pure and lovely, to what is holy and well pleasing to You. And do You, of Your great goodness, cause my child early to hear the voice that called Samuel, and in childlike simplicity and reverence to answer, Speak, Lord, Your servant hears.

O Lord! You will not despise a mother’s prayer. You accept my surrender. By Your blessing we shall be a consecrated mother and a consecrated child. Amen.

`Thou honourest thy sons above Me; them that honour Me I will honour, and they that despise Me shall be lightly esteemed.’ 1 Sam. 2: 29, 30. `I will judge his house for ever, for the iniquity which he knoweth; because his sons made themselves vile, and he restrained them not.’ 1Sam. 3: 19.

Some men are born to rule; it costs them no trouble, it is their very nature; they often do it unconsciously. Others there are to whom it never comes natural; they either shrink from it, or, even if they attempt it, utterly fail. They appear to be wanting in the gifts that fit them for the work; it is always a struggle and an effort. In ordinary life men can choose, or are chosen for, the situations they have to fill as rulers or commanders. In family life we see a strange and very solemn spectacle: every parent has to rule, whether he be fit for it or not. Nor does the fact of his unfitness take away his responsibility; the terrible consequences of his failure to rule are still visited upon himself and his children. The picture of feeble old Eli, faithful to God’s cause and ready to die for the ark of God, but unfaithful to his duty as parent, and unable to restrain his sons, suggests to us the very needful inquiry as to the causes, the consequences, and the cure of parental weakness.

1. We have spoken of natural incapacity for ruling as one cause. But this is never so absolute that determined effort could not to some extent remedy it, much less that the grace of God could not change it. We must therefore look for other causes. And of these the chief is the want of self-discipline. A Christian may not ask what is easy or natural, what he likes or what appears possible. His one question must be, What is duty? what has God commanded? There is wonderful strengthening, even for the weakest character, in giving itself up to the Divine ‘ought’ and ‘must’ of God’s will. The fear of grieving the Father, the desire of pleasing Him, the assurance of His strength to aid our weakness — such thoughts awaken and fortify the energies of the soul. The will wakes up, and nothing is so invigorating as the hearty effort to obey. It is because the Christian parent too little realizes, and is too little taught by the Church, that ruling his home well is a simple matter of duty, a command that must be obeyed, that so many children are ruined by parental weakness. Not to restrain the child is to dishonor God by honoring the child more than God, because the duty God has imposed is made to give way to the child’s will.

Closely connected with this is the good-natured weakness, misnamed kindness, which cannot bear ever to reprove, to thwart, or to punish a child. It is nothing but a form of sloth: it cannot take the trouble to rule and guide its feelings by God’s Word; it refuses the pain which punishing causes the parent. Alas! it knows not how it chooses the greater pain of seeing the child grow up unrestrained. No grace of the Christian life is obtained without sacrifice; this very high grace of influencing and forming other souls for God needs special self-sacrifice. Like every difficult work, it needs purpose, attention, and perseverance.

But the chief cause of parental weakness will be found deeper still — the want of a life of true devotion to God Himself. God is the great Ruler and Educator; the powers that be, the parents’ powers, too, are ordained of God; he who does not live under command to God in his own life has not the secret of authority and command over others. It is the fear of God that is the beginning of wisdom, of wisdom for the work of ruling too; it is the failure in personal godliness that is the root of parental failure.

2. And now the consequences of such parental weakness. There is one element in the law of consequences under which we live that makes it specially solemn and terrible. It is this, that ordinarily they are not experienced until it is too late to redress them. Our actions are seeds; no one who looks at the little seed could ever imagine what a great tree, what noble or what bitter fruit, could come from it. Consequences, as seen in those around us, somehow hardly affect us; self-interest flatters itself with the pleasing hope that, in our case at least, the results will not be so disastrous. Let me plead with parents, when conscience or experience tells them that they too have been guilty of consulting the will of their children more than the honor of God, to look at the picture of Eli and his home under God’s judgment. Let them ponder carefully what God says. Let them remember that throughout the universe there is no well-being but in harmony with the law of our being. In earth and heaven, in nature and grace, in the individual, the family, and the Church, obedience to the law under which God constituted a creature is the only possible path to happiness. To disobey that law is to court misery. And if the parents, destined of God to bear in the home the likeness of His own Fatherly rule, from ignorance or sloth give way to weakness, they must expect the natural results. It may not always become manifest in the same degree or with equal speed, but in the loss of power to their child’s character, in the loss of peace and happiness, in many cases in the loss of the soul forever, they must reap what they sow. God appointed parental rule in the family as the symbol of His own authority, in which parents and children alike are to honor Him; to dishonor Him is to lose His favor and blessing.

3. The cure of such weakness. In speaking of the causes, we have already indicated some of the remedies. The first one is this: the determined purpose, by God’s grace, to do God’s will. My duty is never measured by what I feel it within my power to do, but by what God’s grace makes possible for me. And I never can know fully how much grace can enable me to do, until I begin. It is only little by little that the evil habit will be conquered. But to him that has, more shall be given. Let the weak parent accept it as a God-imposed duty: he must rule his children. Let him remember that not to rule and restrain his children means that both parent and child dishonor God by not doing His will. Let him yield himself to the God of grace, with the purpose to do His will, however impossible it appear; the surrender will be accepted, and the grace not withheld. Step by step, amidst many a failure, the honest effort to do God’s will cannot remain without its reward.

Next to this, let the parent who has failed, study some of the simplest laws in the art of ruling. It is often owing to the entire ignorance and neglect of these that failure comes. Ruling, like any other art we are ignorant of, must be learnt. Some of these rules, as often given, are as follows: Do not give too many commands at once; begin if need be with only one. If you secure obedience to one, your own and the child’s consciousness of your power to rule is established. Do not command what you cannot enforce, or what the child has not the power to obey. Begin and prove your authority when it is easy for you to secure obedience and the child to render it; in all learning we proceed from the easy to the less easy. Let the command be given in quiet, deliberate tones, with full self-control; hasty, ill-regulated injunctions lead to disobedience. Self-rule is the secret of all rule; as you honor the law yourself in self-command, others learn to honor it too.

Above all, let the Christian parent who would rule well, remember God. He is God’s minister, doing God’s work. God loves the children, and wants them trained for Himself. He is your covenant-God; depend upon Him to be your help and strength. It is God who, through you, will rule your home. Yield yourself to Him. Pray not only for help, but believe most certainly it is given. Believe not only, but act in the assurance that it is given, and is beginning, little by little, to work in you. Say to your Father that you desire to do your duty at any risk, and to honor Him with your children. And, depend upon it, in the spirit of a quiet, restful assurance, that here, too, God’s strength will work in your weakness.

O my God! with fear and trembling would I bow before You, the righteous God, who will not give Your honor to another, nor suffer sin, even in Your servants, to go unpunished. Impress deeply upon my heart, O Lord, the solemn lessons You do teach Your Church by the terrible sight of Your judgment on the house of Eli Your servant.

Not to rule and restrain our children, to give them their own way, is to honor them more than You. Ere we think it, weakness becomes wickedness, in ourselves and our children too, You have made every parent after Your image, a king in his home, that he may rule his home well, and command his children in the way in the Lord. On his exercise of authority, and their rendering of obedience, You have made Your blessing dependent.

O God! have mercy upon us. Let the thought of Your command to rule our home, of Your judgment on disobedience, of Your promised grace to those who give themselves to obey, of Your blessing on a home ordered in Your fear, stir us with our whole heart to fulfil our holy calling in Your fear. And let us, above all, believe that as we and our children in this fulfil Your will, we are in the path of true blessing for this life and the life to come. Amen.

`And it was so, when the days of their feasting were gone about, that Job sent and sanctified them, and rose up early in the morning, and offered burnt-offerings according to the number of them all: for Job said, It may be that my sons have sinned, and renounced God in their hearts. Thus did Job continually.’ Job 1: 5.

What a beautiful picture of a man in whose heart the fear of God lives! He fears lest his children sin against God or forsake Him in their heart. He is so deeply conscious of the sin of their nature, that, even when he does not know of positive transgression, the very thought of their having been in circumstances of temptation makes him afraid. He so fully realizes his position and privilege as father, that he sends for them to sanctify them, and takes upon himself the continual offering of the needed sacrifice. Job is here another example, among Bible saints, of a servant of God in whom faith in God takes up the whole home in its intercession, and whose fear of God extends to the sin of the children too. God could hardly have said of him, `There is none like my servant Job in the earth, a perfect and an upright man, one that feareth God, and escheweth evil,’ if this element of true piety had been wanting. The book might have been complete without it, as far as the record of Job’s patience and faith is concerned, but we should have missed the so much needed lesson — a man’s entire consecration to God implies the consecration of the home life too. Let us study the lesson his example teaches.

1. A deep sense of the sinfulness and the sins of his children is one of the marks of a godly parent. It is to conquer and free from sin that God entered into the parental covenant with Abraham. It was on account of sin, and to deliver from its cause, that the blood of the lamb was sprinkled in the Passover. It was to lead from sin to the service of God, that parents were constituted the instructors of their children. In all God’s dealings with us in redemption and grace, in His revelation in Christ and His Cross, He has one object — to save us from sin, and make us partakers of His holiness. And if the parent is to be God’s fellow-worker, if the authority God delegates to him is to be used aright, and the blessing promised to him is to come true, it can only be if God finds the parent in harmony with Himself, hating sin with a perfect hatred, and seeking, above everything, to keep or cast it out of his home.

And have we not all to confess how superficial our views of sin are? And how easily we often are satisfied, while, under the appearance of what is good and loving, sin may be lurking, or our children be growing up renouncing God in their hearts! And how sadly wanting we are in that deep sense of the grief and dishonor to God which our children’s sin is, and which ought to be the motive that urges us most strongly to plead for its forgiveness and strive for its putting away! Let parents ask God to give them a right sense of what sin is in their children, in its curse, its dishonor to God, its power. And let us ask Him to work in us a very deep and very clear conviction that His great object in taking us into covenant as His ministers to the children, is that sin may be cast out of them. This is the one thing that He aims at, that the power of Christ’s victory over sin may be seen in them, that we and they and our home may be holy to the Lord.

2. Very special watchfulness, where there is special temptation, will be the natural fruit of such fear of sin. Job knew that at a time of feasting there would be special danger, and as often as the days of feasting were past, he sent for his sons and sanctified them. What an impression these children must have received of the fear of sin in their God-fearing father, and how it would waken in them the need of watchfulness and the fear of forgetting God! Every thoughtful parent knows how there are times and places when the temptations of sin come more speedily, and more easily surprise even the well-disposed child. Such are the times, both before and after a child goes into the company and the circumstances where he may be tempted, that a praying father and mother should do what Job did when he sent for his sons and sanctified them. A Christian man, only lately converted, has told of the indelible impression made by his mother taking him into her room, just as he was in full glee to start on his first long journey from home, and praying with him that he might be kept from sin.

Let us ask God to make us very watchful and very wise in availing ourselves of opportunities. There are times when conscience in a child is especially sensitive, and a word fitly spoken will sink deep into the heart. There are times when conscience has been slighted, and when a word or prayer will help to waken it up and restore its authority. A parent who is in sympathy with God’s purpose as to destroying sin, and who holds himself at God’s disposal, will be guided from on high as to when and how to speak, to awaken and strengthen in the child the consciousness of sin and its danger.

3. A godly parent has power with God to intercede. Job not only sent for his children to speak — he sanctified them, through the burnt-offerings he offered. The parent who has in baptism accepted the sign of the sprinkling of he blood for his child, who has sprinkled the blood on the doorposts of his home, has a right to plead that blood with God. His faith obtains pardon for the child. And he has a right to intercede for the grace that can save and sanctify. We have, through the whole course of God’s dealings with parents, from Noah downwards, seen that God gives the parent the right and the power to appear and act in behalf of the child, and that such representative action is accepted. To lay hold of this clearly, is the very essence of parental faith; to act upon it, the secret of parental power and blessing. The whole family constitution is based upon this; all the other influence a parent is to exert depends much on his being clear on this point: I am the steward of God’s grace to the child; I represent the child with God, and am heard on his behalf. This makes him confident in saying, I represent God with my child; I have God’s help to give me influence and power. I have overcome the power of my child’s sin in pleading with God for him; I am sure of conquering it in pleading with my child.

Dear parents! let us plead very earnestly that God may by His Spirit enlighten our hearts to know this our calling — as parents to intercede and prevail for our children. We want the Holy Spirit so to shine upon God’s purposes with us, that in our family life, and the intercourse with our children, the first thing shall be, not the happiness of parental love and intercourse, not the care for the providing all the good gifts they daily need; not the thought of their education for a life of prosperity and usefulness, but the yielding ourselves to God’s redeeming love, to be every day the ministers of its grace and blessing. Let us live to secure God’s purpose — the deliverance from sin; let us act in the assurance that He will use us. And our family life, even though there be still the remains of sin in the home, shall evermore be lighted up with God’s own presence, and with the joy of the heavenly home, of which it is the nursery and the image.

Gracious God! I humbly ask You to print deep in my heart the lessons Your holy Word was given to teach. May Job, who has taught Your saints so much of patience in the hour of trial, and of Your wondrous grace in delivering from it, be to all parents a lesson and a model of the God-fearing parent.

Teach us, we pray You, how this marks the fear of God in its full power and extent, when it trembles at the sins of the children, and intercedes for them, as its own. Oh, teach us, Lord! to fear sin as the one thing Your soul hates, and to make it our one care that the children sin not.

Teach us to realize our God-given position as intercessors, and to plead the blood for them as definitely and as believingly as for ourselves. May we know in faith that we are heard.

And teach us so in prayer to bring them with us, so to speak and pray at the right time and way, that from us they may learn both the fear of God and the confidence of faith. O God! if we are indeed Your children, may this element distinctly mark our piety and our faith, that they embrace and influence our homes as much as ourselves, that they stamp home and family life: wholly the Lord’s. Amen.

`Come, ye children, hearken. unto me; 

I will teach you the fear of the Lord. 
What man is he that desireth life, 
And loveth many days, that he may see good? 
Keep thy tongue from evil, 
And thy lips from speaking guile. 
Depart from evil, and do good; 
Seek peace, and pursue it.’ 
Ps. 34: 11-14.

There is a science called Ethics, which seeks to discover the laws which should regulate human conduct, and so to teach the art of living aright. In the pursuit of its object, the science seeks to find out what is the moving principle which urges men to act as they do, or, in other words, what the aim is they propose to themselves. In the discussions on this point, the word that comes up universally is, THE GOOD. Men propose to themselves some good or other as the reward of their efforts.

The students of Ethics are divided into two great schools according to the meaning they attach to the word ‘good.’ With some, it expresses the good of well-being, the possession or enjoyment of what is desirable. They maintain that happiness, our own or that of the human race, the fear of pain and the desire of pleasure, is and ought to be the motive of conduct.

Another school takes higher ground. It maintains that, though the desire of happiness is innate and legitimate, it may not be man’s first or ultimate aim. Happiness will be the accompaniment and the reward of something higher. The good not of well-being but of well-doing is the only true good. The ideas of right and wrong are deeper and holier than those of pleasure and pain. To teach men to do good is their ideal.

In the words of our psalm, children are invited to come and learn what the secret of a happy life is. The call appeals to the desire for happiness: ‘Who is he that would see good?’ The teacher promises to show the path to the enjoyment of true well-being. That path is, `Depart from evil, and do good.’ God has so ordered our nature that well-being will follow well-doing: to do good is the sure way to see good.

But our inspired teacher goes further. He not only tells of our seeing good and doing good, but would teach us the secret of being good. This human science cannot teach. It may speak of the value of uprightness and purity in the inner motive to make conduct really good; it cannot show us what the true, the only pure and purifying motive is. The Psalmist tells us, `Come, ye children, hearken unto me; I will teach you the fear of the Lord.’ The fear of the Lord — this is the beginning of all wisdom and goodness. It is doing what we do, unto the Lord, for His sake and as obedience to Him; it is our personal relation to God that makes conduct really good. To fear God — this is being good; then follows doing good; then seeing good.

Christian parents have in this call, `Come, ye children, hearken unto Me,’ words prepared for them by the Holy Spirit to use with their children. They are God’s ministers to teach the children the fear of the Lord, the path to the true, the highest good. Let us try and take the lessons home to ourselves that we have to give them.

To begin with the lowest, ‘seeing good’: `What man is he that desireth life, and loveth many days, that he may see good?’ Let parents not be afraid of promising their children that it shall be well with them if they do indeed fear God. With a Creator of infinite goodness and wisdom it cannot be otherwise: doing right and pleasing Him must bring blessing and happiness. The desire for happiness may not be the only or the first motive for a man’s conduct. Experience has proved that those who make it their first object fail; while they who gave it a second place, subordinate to duty, find it. It is so in religion very specially. God commands us to be happy; He promises us joy; but always in connection with our being in the right relation to Himself and His will. So the previous verse had said (ver. 10), `They that seek the Lord shall not want any good thing.’ The promises that God will do us good are many. `I will surely do thee good,’ He said to Jacob. To Israel He spoke: ‘Do right and good, that it may be well with thee.’ The principle expressed in the prayer, `Be good to them that do good,’ tells that the favor and friendship of God, His peace and presence, His guidanceand help, will come to those who do His will. Such obedience and doing good will bring a blessing even for this life too.

Let our children learn it early, that if they would see good it will be found with God. Let them learn it of us, not as a doctrine, but as a personal testimony; let us show them that the service of God makes us happy, and that the good which God bestows is our one desire and our highest joy.

The next step is doing good. Let us seek in the hearts of our little ones to link inseparably well-doing and well-being. `Blessed is the man that feareth the Lord,’ The Christianity of our day has so learnt to seek only safety in religion, but pleasure and happiness in the world, that it will need a very clear testimony to fill our children with the thought that to do God’s will and serve is in itself blessedness, is enjoyment. No trouble ought to be great, if we can teach them these lessons.

And now comes the teaching as to what doing good is: `Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it.’ Sins of the tongue, sins of disobedience, sins of temper: these are the three principal temptations children are exposed to, and against which parents have to guard them.

`Keep thy tongue from evil, and thy lips from speaking guile.’ Let the Christian parent strive after a deep conviction of the power of the tongue. It reveals what is in the heart; it sets it further on fire, by encouraging the utterance of the evil there. It is the medium of intercourse and influence on others. It is the index of the presence or the want of that integrity or uprightness which is the very foundation of true character. Parents! study above everything to make your children true — first true in words, and then true in heart and deed. A child’s truthfulness and integrity may be the beginning of his walking in the truth of God. `I have no greater joy than to hear that my children walk in the truth:’ let this be your aim even with the little children.

`Depart from evil, and do good.’ To a young child the first evil is that which his parent forbids. The parent is to him as a conscience, as a God. Train your little ones to flee from evil, to depart, to come away from everything naughty and forbidden. And to do good: keep it occupied, if possible, in what is good, as being allowed by you and pleasing to you. Stir and strengthen its young will, train it to do good; not to think and wish and feel good, but to do it. It is the will, and what it does, that makes the man.

Seek peace, and pursue it.’ To quarrel is a sin that comes so easily with children. Let us train ours to respect the rights of others, to bear and to forgive when ours are affected, or to seek redress only from the parent. `Blessed are the peace-makers, for they shall be called the children of God,’ — this is one of the words to which the education of the nursery and the home must lead them.

But we have still the highest good to speak of: we must not only seek good, and do good, but be good. Only a good tree can bring forth good fruit. And what is it to be good? What is the disposition that makes the good man or the good child? ‘I will teach you the fear of the Lord.’ There is none good, and no good, but God; if we seek and find Him we find all good. It is in the fear of the Lord that good conduct has its spring, that virtue has its worth. `In singleness of heart, fearing God: whatsoever ye do, do it heartily, as unto the Lord;’ it is the personal relation to God carried out into all our conduct that constitutes the fear of the Lord. It is not the fear of a slave, but of a child, twin sister to hope and love: `The Lord taketh pleasure in them that fear Him, in those that hope in His mercy.’

And how can the fear of the Lord be taught? Dear Christian parents! you know the answer: only by yourselves walking in the fear of the Lord all the day. Seek to train your children to understand the connection between seeing good, or always being blessed and happy; and doing good, or a life in which we always choose what is right; and being good, or having a heart filled with the fear and love of God. Train them to it by living it. Let them see you walk in the fear of the Lord all the day, His holy presence resting on you and brought with you into daily life. Let them see in your conduct that religion is a holy sentiment and emotion, a power in the heart which moves the will in everything to do what is good. And let the light of your eyes and the brightness of your face be the exposition and the confirmation of God’s truth, `blessed is the man that feareth the Lord.’

O my God! I ask for grace to take to heart, and wisely to apply in dealing with my children the lessons of Your Word.

May my whole intercourse with them be full of the joyful assurance that the fear of the Lord is the path to the enjoyment of all good, and that Your service is happiness. Let this be so real that all thought of there being pleasure in the world or sin may pass away.

Help me to teach them the fear of the Lord by instruction, and example, and the spirit of my life. May thoughtfulness, and truthfulness, and lovingness mark the conversation of my home, and the life of all be holy to the Lord. Day by day I would show them, through Your grace, how departing from every — even little — evil, and doing good, with a following after peace and holiness, is what Your fear teaches.

Give me grace, above all, to teach them that the fear of the Lord itself is the true good, the principle of all good. May we walk as children in the full light of Your countenance, only fearful of offending You, or not rendering Your Holy Majesty the reverence due to You. And let ours be the true Christian life of Your disciples of old, who, walking in the fear of the Lord and in the comfort of the Holy Ghost, were multiplied.

O my God, I beseech You, make me a parent such as You would have me, and let on me and my home Your blessing rest. Amen.

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‘Train up a child in the way he should go; and even when he is old, he will not depart from it.’ Prov. 22: 6.

This promise is the scripture expression of the principle on which all education rests, that a child’s training can decide what his after life is to be. Without this faith there could be no thought of anything like education; when this faith is elevated to a trust in God and His promises, it grows into the assurance that a parent’s labor will not be in vain in the Lord.

Education has been variously defined as fully developing a child’s faculties, fitting him to fulfil his destiny, developing in him all the perfection of which he is capable. Such definitions have their value for every parent who would thoroughly understand his work, and yet their application is dependent upon the further statement of what his faculties and his destiny really are, and wherein his highest perfection would consist. It is only when the real aim of education is first clearly and firmly grasped that its work can be successful. Just as, in our text, everything will depend on a correct view of what is `the way in which he should go,’ only then can the training do its work in the assurance of the Divine fulfilment of the promise.

There have been so many failures in religious training, that a spirit of doubt has grown up as to whether a principle like this can be regarded as holding universally good. With such doubt we undermine God’s covenant. Let us rather believe that the failure was owing to man’s fault: `Let God be true, and every man a liar.’ Either the parent did not make ‘the way in which he should go’ his one aim in the child’s training, or the training in that way was not what God’s Word had ordered it to be. Let us see what the Word teaches us on each of these points.

As to ‘the way in which he should go,’ we need be in no doubt. The names Scripture gives to this way make clear what it is. `The way of the Lord,’ God calls it, when He speaks of Abraham training his children; and we often read of `walking in His ways,’ ` the way of His footsteps,’ `the way of His commandments.’ It is called `the way of wisdom,’ `the way of righteousness,’ `the way of holiness,’ ‘the way of peace,’ ‘the way of life.’ It is `the new and living way’ opened by Christ for all who will walk in His footsteps; it is Christ Himself, the living Way, of whom Scripture says, ‘Walk in Him.’

There are many religious parents, who are most anxious to see their children saved, but who do not choose this way for them; they do not decide on it distinctly as the one only way in which they are to walk. They think it too much to expect that they should walk in it from their youth, and so they do not train them to go in it. They are not prepared to regard the walking in this way as always the first thing. It is not their first aim to train wholehearted, devoted Christians. There are worldly interests that must not be sacrificed. They are not always ready themselves to walk in that way only and wholly — ‘ the narrow way;’ they have chosen it, but not exclusively and finally. They have their own thoughts as to the way they and the child may go. No wonder that with a great deal of apparent religion their education fails; a mistake here is often fatal. There may be no doubt or hesitancy; `the way of the Lord must be heartily accepted as alone `the way in which he should go.’

‘In the way in which he should go, train up a child.’ Train, a word of deep importance for every teacher and parent to understand. It is not telling, not teaching, not commanding, but something higher than all these; that without which the teaching and commanding is often more harm than good. Itis not only telling a child what to do, but showing him how to do it and seeing that it is done, taking care that the advice or the command we give is put into practice and adopted as a habit.

What is needed for such training we can understand easily if we look at the way in which a young horse is trained. How it is made to yield its will to its master’s, until at last it is in perfect sympathy with him, and yields to his slightest wish! How carefully it is directed and accustomed to do the right thing until it becomes a habit, a second nature! How its own wild native tendencies, when needful, are checked and restrained! How it is encouraged and helped to the full exercise of its powers in subjection to this rule, and everything done to make it bold and spirited! With what thoughtful care I have seen a coachman watch his young horses, and sit ready,at any difficulty, to help them with voice and hand, lest they should lose their confidence or be overcome by some difficulty they had to surmount! And I have thought, Would that parents bestowed somewhat of this care on training children in the way they should go!

Training may now thus be defined: accustoming the child to do easily and willingly what is commanded. Doing, doing habitually, doing from choice — this is what we aim at.

Doing. The parent who wishes to train not only tells or commands, but sees that the thing is done. To this end he seeks to engage the interest and affection of the child on the side of duty _ generally, as well as of the duty specially to be performed. Knowing how naturally thoughtless and fickle a child’s nature is, he urges or encourages, until the thing, which involves self-denial or difficulty, is performed. He is careful not to give too many commands, or to give them hastily; he begins with commands to which submission is most easily secured, that so the thought of obedience may not too much be linked with the thought of what is displeasing or impossible. But the great thing is, whether he appeals to the motive of authority or of love, of duty or of pleasure, that he watches the child through the struggle, until the consent of the will has become deed and action.

Doing habitually is, we said, an element of training. Success in education depends more on forming habits than inculcating rules. What the child has done once or twice he must learn to do over and over again, until it becomes familiar and natural; it must feel strange to him not to do it. If the educator be content with the first acts of obedience, sloth, forgetfulness, and reluctance to effort, the evil of his nature and self-will, may soon come in and break the power of the incipient habit. The parent silently watches, and, when there is danger of a retrograde step, interposes to help and confirm the habit until its mastery is secure. Going on from a first and a second command, in which obedience has been secured, the principle is extended until the child comes to feel it quite natural that in all things he should do the parent’s will. And so the habit is formed of obedience, which becomes the root of other habits.

Doing from choice. This is something higher — the true aim of education. You may have good, obedient children, in whom there never has been much resistance to a parent’s training, who render habitual and willing obedience, and yet, when left to themselves in later life, depart from the way in which they were trained to go. The training was defective; parents were content with habits without principles. The training of the young horse is not complete until he delights, full of joy and spirit, to do his work. It is the training of the will that is the aim of education. Beginning with obedience, the parent has to lead the child on to liberty; the apparent opposites have to be reconciled in practice; really to choose and will for himself what his parent wills, to find his happiness not only in the obedience to the parent’s command, but in the approval of the thing commanded — this is what the child must be formed to. And here is indeed the highest art, the real difficulty of training a child in the way he should go.

But just here the promise of Divine grace comes in. No mind has yet apprehended the wondrous interplay of God’s working and our working in the matter of our salvation; and as little in the salvation of our children. But we need not to understand it to be sure of it, or to count on God’s faithfulness. Where the believing parent seeks not only to form the habits of obedience, but in prayer and faith to mold and guide and strengthen the will of the child in the way of the Lord, he may count upon the workings of God’s Holy Spirit to do what God alone can do. In covenant with God, as His fellow-worker and minister, he does not shrink back from this highest and holiest of tasks, the training of that mighty power, a will made after the image of God’s will, and now under the power of sin. He reckons on a Divine wisdom to guide him; he counts on a Divine strength to work with him and for him; he trusts in a Divine faithfulness to make the word true and sure in all its fulness, `Train up a child in the way he should go; when he is old, he will not depart from it.’

Holy Lord God! with fear and trembling I bow before You in view of the work to which You have called me. O my God! I feel deeply that I lack wisdom; I come to You, who give liberally, and does not upbraid. Your word has said it shall be given.

Lord! give me the spirit of wisdom, that I may understand aright the wondrous nature of that immortal spirit that has been put into my charge, with its power of mind and emotion and will. Give me wisdom, that I may know the way in which the child should go, even the way of Your footsteps, and let me so walk in it that he may learn from me that, as there is no other way well pleasing to You, so there is no other way that can give us true pleasure. And give me wisdom, that I may know how to guide and influence the will, that it may give itself first to my will, and then to Yours, to choose only and always Your way. Lord! give me wisdom to train my child in the way he should go, even the way of the Lord.

And, O my God! strengthen my faith to hold fast the blessed assurance that a godly training in Your fear, and under the rule of Your spirit, cannot fail. Your promise is sure, Your power is infinite; You will bless the seed of Your servants. Amen.