ï~~FAMILY RELIGION--
ORTHE
DOMESTIC RELATIONS
AS

REGULATED BY CHRISTIAN PRINCIPLES.
BY THE
REv. B. M. SMITH,
PROFESSOR IN UNION THEOLOGICAL SEMINARY, VIRGINIA.
A PRIZE ESSAY.
PHILADELPHIA:
PRESBYTERIAN BOARD OF PUBLICATION,
No. 821 CHESTNUT STREET.




ï~~Entered according to the Act of Congress, in the year 1859, by
JAMES DUNLAP, TREAS.,
in the Clerk's Office of the District Court for the Eastern District of
Pennsylvania.
STEREOTYPED BY JESPER HARDING & SON, PHILADELPHIA.




ï~~ADVERTISEMENT.
A GENTLEMAN in the southern part of our country, in
the earnest hope of more fully directing attention to the
importance of the Family Constitution, proposed to give
a prize of two hundred dollars for the most approved
treatise on the obligations imposed by religion in the
family, with particular reference to the present aspect of
the subject.
The proposed prize essay was to be thrown open to
competition, and the Presbyterian Board of Publication
was selected, as the medium of communication, to publish the proposals, receive manuscripts, and determine
the successful candidate.
Within the limited time, sixteen essays of various
3




ï~~ADVERTISEMENT.

grades of merit were received, and the following one was
adjudged worthy of the prize. This essay exhibits a
just appreciation of the great ethical duties involved in
the discussion, and, as is believed, is written with more
than ordinary vigour and freshness. It is submitted to
the candid perusal of the reader with the hope that it
may prove serviceable at a time when, through indifference or mistaken judgment, very erroneous views are
entertained in regard to parental and filial duties. Were
the relations which result from the family compact
rightly comprehended and sacredly observed; the obligations resting on every family to reverence and worship
God properly developed; and the practical methods of
organizing households on a scriptural model forcibly illustrated, a new order of things might reasonably be anticipated. Reform in the family would soon diffuse itself throughout the whole constitution of society, a
higher tone of morals would be inspired, and not only
would the moral influence of the church be enlarged,
but the stability and security of the state be perpetuated.
Whatever, therefore, may tend to arrest attention to
this subject and enlighten the public judgment should be
encouraged; and especially is it incumbent on the Christian community to promote the circulation of well digested
views on the family constitution as lying at the basis of




ï~~ADVERTISEMENT.                   5
all that is excellent and praiseworthy in human society
at large. These benefits, it is confidently hoped, will be
promoted by the careful consideration of the ensuing
treatise.
EDITOR OF THE BOARD.
1*




ï~~TO THE
Ot t m0R~
OF MY MOTHER;
THROUGH WHOSE PRAYERS) TEACHING,
AND EXAMPLE IN HER FAMILY,
BY THE GRACE OF GOD,
I WAS LED TO KNOW
THE TRUTH OF THE GOSPEL;
THIS VOLUME IS,
WITH TENDER RECOLLECTIONS,
AFFECTIONATELY INSCRIBED.




ï~~CONTENTS.
PAOE
INTRODUCTION.............................................................................  9
CHAPTER I.
THE NATURE, DESIGN, AND IMPORTANCE OF THE FAMILY CONSTITUTION.      17
SECTION I.-The Nature of the family constitution........................ 17
SECT. II.-The Design of the family constitution....................... 30
SECT. 11.-The Importance of the family constitution.............. 39
CHAPTER II.
THE DUTIES AND RESPONSIBILITIES BELONGING TO THE FAMILY CONSTITUTION........................................................................  43
SECT. I.-Responsibilities and duties common to all the Members
of the Family......................................................... 43
SECT. II.-Responsibilities and duties of Husbands and Wives....... 61
SECT. 11.-Responsibilities and duties of Parents.................... 46
SECT. IV.-Responsibilities and duties of Children..................... 81
SECT. V.-Responsibilities and duties of Masters and Servants..... 96
CHAPTER         III.
THE BEST MEANS TO SECURE THE ENDS DESIGNED BY THE FAMILY CONSTITUTION........................................................................  111
SECT. 1.-Family government...................................... 112
SECT. 1.-Physical education.............................................. 121
SECT. III.-Mental education.................................o......... 125
SECT. IV.-Religious education............................................ 129
SECT. V.-Infant Baptismm................................. 134
SECT. VI.-The Sabbath and the Sanctuary........................... 135
SECT. VII.-Family worship................................................ 138
SECT. VIII.-Means for the religious improvement of Servants..... 145
(7)




ï~~8                            CONTENTS.
CHAPTER IV.
PAGE
THE RELATION OF THE FAMILY TO THE CHURCH................................ 152
Sect. I.-The family a means for enlarging the Church.............. 155
Sect. II.-The family an aid to the pastor's labours.................... 157
Sect. III.-The family a nursery of active Church members......... 158
Sect. IV.-The family an aid to the devotional services of the
Church.......................................................................  160
Sect. V.-The family prepares officers for the Church................. 164
CHAPTER V.
THE VALUE, DIFFICULTIES, AND AIDS TO FAMILY RELIGION................. 168
Sect. I.-The Value of religion in the family........................... 170
Sect. II.-The Difficulties of family religion............................. 181
Sect. III.-The Aids to family religion.................................. 185
CHAPTER VI.
THE PLEAS FOR NEGLECT AND DELINQUENCIES IN FAMILY DUTIES......... 190




ï~~INTRODUCTION.
THE Bible alone gives us an authentic account of the
origin of our race, its earliest form of social organization, and the institution of the first means for its moral
culture. " God created man in his own image; in the
image of God created he him; male and female created
he them."  Gen. i. 27. "And the Lord caused a deep
sleep to fall upon Adam, and he slept; and he took one
of his ribs, and closed up the flesh instead thereof. And
the rib which the Lord God had taken from man, made he
a woman, and brought her unto the man. And Adam said,
This is now bone of my bone, and flesh of my flesh: She
shall be called woman, because she was taken out of man."
Gen. ii. 21-23. "  Hie which made them at the beginning made them male and female, and said, For this
cause, shall a man leave father and mother, and shall
cleave to his wife; and they twain shall be one flesh.
(9)




ï~~10

INTRODUCTION.

Wherefore they are no more twain but one flesh."Matt. xix. 4-6.
Such was the foundation of the Family constitution.
It was the first social organization, the germ and the
pattern of all others. Adam and Eve constituted a family, and were thus constituted by God. As yet, there
could be no civil government, no municipal laws, no
magistrates and governors, and no provision for the exercise of any political power, for there were no subjects.
Nor could there as yet exist an organized church, involving the idea of a ministry, the administration of sacraments, and the existence and operation of a government.
Nor could there be any artificial educational institutions
such as schools, academies, or other systems of instruction. Our first parents found within the limits of the
family constitution, the essential means for securing to
themselves and to their children, the benefits and advantages of government, school, and church.
Any other theory of the family constitution will prove
to be a mere figment of infidel speculation. In the subsequent history of man, given in the Scriptures, we discover evident traces of just such a family constitution as
has now been presented. With the increase of population other forms of social organization arose, but they
preserved the characteristic features of this. The patriarchal system, which we find exemplified in the histo



ï~~INTRODUCTION.

11

ries of Abraham, Isaac, and Jacob, is but an extension
of the family. The "heads of the house of their fathers," (Josh. xxii. 14,) is an expression, which denotes
the transition from an organization, of which the living
family ancestor was the first in authority, to the more
artificial arrangement, by which the government of a
tribe or family connection was delegated to some other
member.    The frequent and familiar use of "house,"
for family, is another illustration of the position; and the
municipal government, established by Moses, recognizes
the principle of a family constitution, in the name and
office of the "elders," whom he appointed rulers of the
people.
So also an investigation of the most ancient and reliable uninspired histories of man, evinces the existence
of the family constitution, as precedent to all other forms
of social organization. It did not arise from any conventional compact. It was not the artificial arrangement
of man, first living in herds, like the lower animals, and
forming promiscuous and transient social relations, and
thus gradually emerging into the order and permanent
constitution of a well ordered household; but "from the
beginning" the union of " one man and one woman,"
was established by God and ordained to be the foundation of an organization, which should be the unit and
element and support of all others, for man's right gov



ï~~12

INTRODUCTION.

ernment and culture. Indeed we may trace among the
lower animals themselves, some evident indications of an
arrangement somewhat similar.     During the minority
of their young, the parents instinctively unite in meeting
the calls of that dependence which their offspring as instinctively feel towards them. A common speciality of
nature, form, and habits pertains to the various classes
of animals, and our use of the word family for designating
such classes is a recognition of the facts, which illustrate our position. And not only so, but even in the
vegetable world, there prevails a similar distinction designated by the same term. That such a mode of existence of the lower animals arises from the instincts of their
nature, which prompts the dependent feeling of the offspring, and the protecting care of the parent, by no
means sets aside our claims to the fact, as a teaching of
analogy on our proposition; for these instincts are of
God's ordering. What the Deist ascribes to the law
of nature, we ascribe to the law of the God of nature;
for there are no laws of nature, except those laws of God,
by which he governs the natural world. What, therefore,
we are taught in his word to believe to be the foundation
of the family constitution, we might be led by the right
exercise of reason, on the facts set before us, in the past
and present state and order of nature, to conclude to
be such.




ï~~INTRODUCTION.

13

When God had created man and established the family, "He blessed the seventh day and sanctified it."
Gen. ii. 3. Moses perhaps alludes to this institution
of the Sabbath in the use of the word " Remember,"
with which he introduces the fourth commandment. Ex.
xx. 8-12. For, in the opinion of the best interpreters
of Scripture, there are intimations to be found, in the
patriarchal history, (cf. Gen. viii. 6-14; xxix. 27,) that
the Sabbath was observed by the worshippers of God,
and from Ex. xvi. 5, 22-29, it is very clear that its
observance was required previous to the giving of the
law at Sinai. We thus feel justified in understanding,
by the terms used by Moses in the account of the institution of the Sabbath, that it was originally designed to
subserve other purposes than that of a bodily rest. It
was an institution for man's moral culture. Coeval with
the family constitution, it was God's appointed means,
by which the religious culture of the family should be
promoted. It was a day selected and set apart from all
others, as sacred to the worship of God, in which man,
released from the laborious, though innocent employments of other days, might cultivate his spiritual nature
and become perfect in holiness.
We do not know what would have been the methods
of God's providence to the human race had Adam persevered in a state of innocence. It has been generally
2




ï~~14

INTRODUCTION.

supposed that, as just suggested, he would have become
"cperfect in holiness," and  would have transmitted
his holy nature to his posterity. Thus the multiplication of the race would have been that of holy beings.
Inasmuch as Adam's son, born after the fall, was born
in the image of his sinful father, (Gen. v. 3. Rom. v.
12-19,) such a supposition is not without reason. As
Adam was created in the image of God, (Gen. i. 26,) an
image consisting, doubtless, in " knowledge, righteousness, and holiness," (Eph. iv. 24. Col. iii. 10. L. Cat. Q.
17,) his descendants would all have thus reflected the holy
image of the common Author of their being, at once illustrating his perfections and showing forth his glory.
Thus by the combined agency of these two most ancient
institutions, the family and the Sabbath, the world would
have been peopled with a race of holy beings, who probably, by some suitable method, would have been transferred to some more permanent abode.
Whatever confidence may be reposed in these suggestions, which, however plausible, are neither articles of
faith, nor essential to our spiritual edification, it must be
conceded, that for the purposes of promoting man's continuance in primitive purity and happiness, the right
observance of the Sabbath and the religious principles and
practices of parents of families, fully imbued with the
spirit of piety, would have proved very efficient, The




ï~~INTRODUCTION.

15

use of means for sanctification would not be inconsistent
with the Divine purpose towards man, any more than
under the present dispensation. The peculiar means of
grace connected with the gospel remedy, would not, of
course, have been needed, and yet that "holy resting" of
the Sabbath which is essential to an increase of holiness
now, might have been equally demanded by the exigencies of sinless beings.
These are the only institutions of Eden, of which we
have any account, which have survived the ruins of the
fall. Though sadly impaired in all their elements of benefit to man, by that depravity of his nature, which often
impedes the operation of God's most benevolent designs,
and converts even blessings into curses, they still remain to us, in our fallen estate, at once the monuments of God's wise care for our welfare, and the valuable
means for promoting our restoration to the purity and
bliss of Eden. However much man has lost of the Divine
image, in which he was created, these works of the Divine
wisdom still remain "very good;" and even man's apostasy has not been permitted entirely to deprive him of
their important aid to his moral improvement.
Of the aid which the family constitution is adapted to
provide, it is our purpose to speak, in the following
chapters. Following substantially the order of discussion prescribed by the benevolent gentleman who has




ï~~16                  INTRODUCTORY.
called for this little work, we shall consider the nature,
design, and importance of the family constitution; the
duties and responsibilities belonging to it, as they pertain
to the several members of a family, and are taught in the
holy Scriptures; the best means to secure the ends,
which appear, from a view of its nature, to have been designed by it; the relation which the family, according to
its Scriptural constitution, bears to the church; the value,
difficulties, and aids to family religion; and the pleas for
neglect and delinquencies in family duties, offered by
those who are indifferent or indisposed to their performance.




ï~~FAMILY RELIGION.
CHAPTER I.
THE NATURE, DESIGN, AND IMPORTANCE OF THE FAMILY
CONSTITUTION.
SECT. I. The nature of the family constitution.
ACCORDING to the Scriptural account of the foundation of the family constitution, it consists, in its simplest
form, in the marriage union of one man and one woman.
Other members of the family are children, the fruits of
such a union, and servants, transiently or permanently
connected with this social organization. In a less accurate sense, other persons, temporarily inmates of the family
residence, may also be included. An imperfect family
organization is sometimes effected, when unmarried brothers or sisters, or both brothers and sisters are associated
according to the principles, as to a common residence or
common means of support, or both, which regulate the
structure of ordinary families, so far as they are applicable to their peculiar condition. The death of either
husband or wife does not necessarily destroy the organization of the household, though, of course, its efficiency is impaired, for the duties of both partners then devolve on the
2*                                      (17)




ï~~18

FAMILY RELIGION.

survivor; and as they are, in many respects, duties of very
different nature, the whole cannot be as well performed
by one as by both.
1. As the prime element of the family constitution is
marriage, it is pertinent to our present purpose to offer a
few suggestions touching the principles which should
govern the formation of this relation.
(1.) Our Directory for Worship teaches, that "marriage
is to be between one man and one woman only." Chap.
xi. 3. Such was the law of its institution, "from the
beginning," and such was, especially, reenacted by our Saviour. The union thus formed is obligatory till the death
of one of the parties, unless there be a violation of the
marriage vow by either, or that wilful and protracted
desertion which implies the existence of such violation. Matt. xix. 4-9.
All theories and practices of men contrary to this fundamental law of marriage, whether by legalized polygamy, or concubinage, or by divorces for any other
cause than that just stated, or some contingency manifestly implying its existence, or by any other avowed
or unavowed evasions of the obligations of the married
state, have arisen from the perverted judgments of men's
minds or the depraved lusts of their hearts, and have resulted in evil, and "only evil and that continually," except when such results have been modified by the kind providence of God. Whatever views may be entertained
of the violations of this law by the patriarchs and others
to whose piety the Scriptures bear witness, it is a significant fact, that along with most of the prominent instances
of such violation, of which a record has been given, there




ï~~FAMILY RELIGION.

19

is also presented on account of some sad result, clearly
traceable to such violation. The ill treatment of Hagar, the feuds and artifices of Jacob's family, the sufferings of Hannah, the domestic misfortunes of David,
and the alienation of Solomon's heart from the service
of God, seem to have been recorded as beacons. We
need not discuss the various theories by which divines
have undertaken to account for the facts to which we
have alluded. God might, in the exercise of his sovereign  authority, for wise reasons, suspend   the law.
Thus, in view of the disastrous wars which destroyed so
many males, he may have been pleased thus to provide
for a proper increase of population; or he may have
permitted relations to remain undisturbed, though their
formation was a sin, because greater evils might have resulted from their disruption. Or, what is more probable,
in view of the record of evil results, such violations of the
law were regarded by God as sinful, of which, however,
his true servants may have been guilty, and for which
they must have repented. That they might not have appeared to those perpetrating them so exceedingly sinful
as they do to us, is easily explained by bearing in mind
the state of morals among surrounding people, and the
influence produced by the customs of others, on the sentiments of pious men. Our Saviour ascribes the toleration of divorce, as practised among the Jews, to the
" hardness of their hearts."  The record on which they
based the custom of divorce, for trivial causes, was a permission not a command, Deut. xxiv. 1-4, and as the law
required a formal separation, it was a testimony to the
sanctity of the marriage relation.




ï~~20

FAMILY RELIGION.

But of the scripturalness of the law of marriage as we
have given it, there can now be no doubt, on the minds
of any, who receive God's word as the end of controversy.
(2.) As this important union is distinguished by such
restrictions, and when formed, attended with momentous
consequences to the parties, their friends, and especially the
family to which it may give rise, it should be the result
of a decided and mutual attachment of the persons, by
whom it is formed. We do not mean to aver, that the
want of such an attachment, at the time of marriage, so
vitiates the relation, that the important and interesting
results contemplated by it, are perpetually forfeited.
For such attachment may afterwards arise; but should it
never exist, or should one of the parties fail to entertain
a true conjugal affection, there can be no such family constitution as the Scriptures propose. Such as arises from
a union under these circumstances, is vitiated in a most
essential element of success, in respect to the ends to be
secured.
Without adopting the nauseating sentimentalism on
this subject, which forms so much of the staple of tales
and novels; we must on the other hand, express the conviction, that no persons can safely contract this union,
unless affected by a decided and warm attachment for
each other, based on a mutual respect and esteem, the
results of a proper acquaintance, and the only satisfactory
foundation of a true and lasting confidence. Such an
affection by no means excludes that passion which draws
the sexes together, but regulates its influence and subordinates its exercise to the higher motives, which should




ï~~FAMILY RELIGION.

21

prevail in the selection of a husband or wife. Under its
sole influence that personal attachment, which should be
as perpetual as the marriage relation, and ever increasing, becomes a fitful caprice; violent it may be, but
transient, and liable at any moment, to be superseded
by the " expulsive power of a new affection" for some
other object. Hence "love at first sight," and a precipitate marriage, often involve one or both of the parties
in the miserable destiny of those who spend years of
fruitless regrets, or by violations of the marriage vow,
bring on themselves, their children, and their friends irreparable disgrace. Such marriages may, indeed, lead to favourable results, because the impressions of an hour may
be confirmed by more intimate acquaintance; but, ordinarily, no rightly constituted family springs from such
inconsiderate unions.   Nor can such a family constitution as the Scriptures contemplate be expected to
result from marriages of convenience or pecuniary interest, whether contracted by the parties themselves, or by
others having a real or supposed right to control their
choice. Whether increase of wealth, or enhancement of
social position, or any similar reason induces the marriage, unless affection should afterwards intervene, most
deplorable evils must result. The obliged party, whether
male or female, will either become the abject vassal of
the other, or mutual recriminations and perpetually
growing estrangements will distinguish an intercourse,
which should be that of affection and confidence, and
infect in their sad consequences the entire family constitution, which may take its rise in the ill-fated union.
Among the causes of ill-assorted unions, the want of a




ï~~22

FAMILY RELIGION.

true Christian faith, on the part of either husband or
wife, has been sometimes assigned, and the words of Paul,
"Be ye not unequally yoked together with unbelievers,"
(2 Cor. vi. 14,) have been quoted to sustain this opinion.
It is at least doubtful, whether the apostle had this relation especially in view.  Supposing such to have been the
fact, then it must be borne in mind, that the "unbeliever"
among the Corinthians, was one who openly and profanely rejected Christ. By us, it is used in the wide
sense, so as to denote any non-professor, and it may be
questioned, whether the prohibition, admitting that it
refers to marriage, would be correctly interpreted, so as
to make the marriage with any other than a professing
Christian, scripturally unlawful.  Many such " unbelievers," though, alas! truly " out of Christ," are persons of good morals and pious education, and are respectful hearers of the word, who may be " won by the
conversation," or pious conduct, of a Christian companion. Still great caution need be used in selecting a
partner for life, from among those who are not the professed people of God: and certainly a selection of such
as are notoriously profane, drunken, or debauched in any
way by sinful lusts, must materially mar the family constitution, if not utterly destroy those agencies for good,
with which it has been provided.
The space allotted to this discussion of the true doctrine of marriage, should not be regarded as disproportioned to the intrinsic importance of the subject. Indeed there are reasons for regretting that we cannot enter more fully on the discussion. For there are ominous
indications that very loose views are increasingly preva



ï~~FAMILY RELIGION.

23

lent in many parts of our country; and there is a strong
tendency manifested, to set aside the ordinance of God
for the commandments and traditions of men.     The increased facility with which divorces may be obtained, on
very trivial grounds; the frequent violations of the marriage vow in the influential stations of society; the notoriously glaring and publicly advocated violation of God's
law, by a whole community, in one of our Territories:;
and the licentiousness, which, open or concealed, marks
the character of many schemes of professed improvement;
all together call on all who love the welfare of our country,
to lift up a warning voice, and rally around this divinely
inspired and fundamental law of the family constitution.
2. We have seen (p. 10) that the family, as originally
constituted, offered to its members the advantages of a
school, a government, and a church. Notwithstanding
the sad change in man's relations to God, by his fall
from an estate of holiness into that of sin and misery,
a proper family constitution is still, essentially, an organization for government, and secular and religious instruction.
(1.) In the law prescribing the relation of Eve to Adam
after the fall, she was placed under his authority. " He
shall rule over thee."  Gen. iii. 16.  Such was evidently
the normal relation of the wife in all those families, of
which a history is given in the Old Testament, and such
is the purport of apostolic teaching, when inculcating the
duties of wives. Col. iii. 18. 1 Peter iii. 1. By the terms of
the fourth and fifth commandments, children and servants
are recognized as subject to the father and master, (L.
Cat. Q. 124;) and in the fourth, even " the stranger,"




ï~~24

FAMILY RELIGION.

within the family precincts, is placed in a similiar subordination. These teachings of the Old Testament are also
confirmed by those of the New. Here then is an organized government, the authority of which is vested in the
husband, father, and master. The subjection of the wife
is not, indeed, of the same sort as that of the children and
servants. She is the partner of her husband as well as
his subject, identified with him in a common interest and
in their common relations to others. Thus our Saviour
teaches; "they are no more twain but one flesh," Matt.
xix. 5, and Paul says "men ought to love their wives as
their own bodies: he that loveth his wife, loveth himself."
Eph. v. 28. The children are required to obey their
parents, (Eph. vi. 1,) the mother, as well as the father; and
the obedience to masters required of servants (vi. 5.) implies the obligation to render it to mistresses. Still it is
a significant fact that in the very connection in which Paul
teaches the identification of husband and wife, he explicitly asserts that the "husband is the head of the wife,"
that wives "should be subject to their husbands in every
thing." Eph. v. 23, 24.
The government of the family is then a monarchy.
But though a monarchy, it is not necessarily a tyranny.
For the law which prescribes the subjection, modifies it very
materially, by two limiting enactments. Husbands are
required to love and cherish their wives, deal tenderly
with their children, (Eph. vi. 4,) and justly with their servants, (Col. iv. 1,) and the obedience exacted of the subjects of this government is to be rendered "in the Lord,"
i. e., in a Christian manner or on Christian principles; and




ï~~FAMILY RELIGION.

25

of course the family ruler must exact that obedience in
the same manner.
Cases may occur, in which this supreme power necessarily devolves on the wife; as when the husband, by reason of bodily or mental infirmity, is manifestly incapable
of its exercise; and, of course, when he may have been
removed by death. There are also, in our sinful world,
but too many instances of its abuse. The head of the
family sometimes becomes its oppressor, so that wife,
children, and servants are made the victims of ruthless
acts of passion and caprice. In view of such cases,
there are those who are disposed to ascribe the lamentable evils which are suffered to the institution itself. But
it has been found impossible to construct a substitute.
Even when human laws have undertaken to remedy some
of the lesser evils flowing from badly governed households, they have, but too often, occasioned greater than
they relieved. The evils of which we complain are due
to sin, not to the institution itself. If to remove them,
it be abolished, we shall find that we have also destroyed
an agency for good. It is better to content ourselves
with the structure which God has raised, even though
its beauty be marred by sin, than by its destruction to
bring on ourselves even greater calamities, to which our
necessarily imperfect substitutes must be equally or more
liable, and to which they will offer but little compensatory benefit.
It deserves our remark, however, that the family constitution is no less a government when that government
is badly administered. Of the responsibility which that
fact imposes on those who rule, and the results involved
3




ï~~26

FAMILY RELIGION.

as to those who are ruled, we shall have occasion to speak
elsewhere.
(2.) As an organization for instruction, both secular
and religious, we find in the family constitution, teachers
and pupils, subjects, opportunities, and methods of instruction. It is a school in the widest sense, and in this
aspect of its nature alone, is suggestive of many interesting considerations. As in the government, so in the
instruction of the family, the husband and father is the
head.   To him the wife (1 Cor. xiv. 35.     1 Tim. ii.
11, 12) must look for needed religious information, and
to him specially, the Scriptures address admonitions
to the duty of instructing as well as governing the children.   Still the wife is his associate as well as pupil.
Thus both parents are teachers, and whatever be their
character and that of their instructions, must be efficient.
On the minds and hearts of their pupils, for the most
part their children, they may make the earliest and
most durable impressions. Their teaching may not be
of a very high intellectual character; and yet even in
this respect, their moral qualifications, arising from the
instincts of parental affection and their relation to the
child, together with the opportunities they enjoy of giving early and repeated lessons, confer on them great advantages for a successful communication of knowledge,
and a beneficial mental training, to the extent of their
own abilities. And then by their example, daily admonitions, and advice, they are capable of exciting their children to greater activity and eagerness for mental improvement.    There are many mental habits of great
importance to the successful efforts of a student, in which




ï~~FAMILY RELIGION.

27

parents, of even moderate intellectual attainment, are
the most efficient trainers. As already intimated, we
must also bear in mind, that the process of instruction
begins at the earliest possible period.   The mother's
chamber is the best infant-school room. The parent has
access to the mind and heart, before the faculties of the
one have been injured by injudicious modes of culture,
and the affections of the other have become set on that
which is evil and alienated from that which is good. In
early life, children are more susceptible of instruction in
things than words. They are naturally inquisitive, credulous, and confiding. But they are volatile, and incapable
of protracted mental effort of any kind, and especially,
of processes of reasoning. Then is the period for imparting the knowledge of important facts, and for making
impressions of useful truths; and for such a work, no
one is so suitable as the parent, who can listen with unwearied patience to the prattling questioner, with a tender
regard for the child's best interests will aim to fill the
opening mind with unmixed truth, and, by a variety in
the matter and modes of teaching, will adapt it even
to the fickle temper of childhood. It is especially in regard to moral training that this fireside teaching evinces
its superiority to any other.    The daily and almost
hourly opportunities of the parent for inculcating love
of truth, the practice of self-denial, and the exercise of
forbearance, gentleness, and kindred virtues, and of correcting tendencies to evil, checking the ebullitions of
temper, and curbing propensities to the indulgence of
malice, envy, and similar vices, afford an advantage for
such culture, no where else to be found, even could as




ï~~28

FAMILY RELIGION.

suitable teachers as parents be procured. And just those
methods of teaching which the companionship of children and parents dictates, are just such as the peculiar
circumstances of the former demand. Moral principles
and habits must be inculcated by continued and frequently repeated efforts, by little and little, rather than
by set forms of admonition and protracted lectures. To
the former it is obvious, that the age and employments
of children peculiarly fit them, while they render the latter as certainly unsuitable.
The remarks already made supersede the necessity of
any special suggestions touching the suitableness of this
school for instruction in the manners and minor morals
of life. The same considerations which have been offered as to the more important departments of instruction, apply in respect of these. So also in whatever relates to the physical education, not only of those of very
tender years, but also of those of riper age, the parents,
as the natural guardians of their children, possess a peculiar suitableness for giving instruction and inculcating
useful habits.
But parents are not the only teachers of this homeschool. Children become teachers of children, and servants and dependents may be, in turn, teachers and
taught. Parents themselves are in a school, where experience presides, to confirm the lessons which duty, instructed out of God's word, imparts; and whether for good
or evil, there are ever going on, in ten thousand of families, processes of mental, moral, and physical training,
which precede in time, and often in efficiency, those
more artificial agencies, which are employed to mould the




ï~~FAMILY RELIGION.

29

character and shape the destiny of man. Where the
family constitution includes servants in the organization,
we have a happy exemplification of its capabilities for
that instruction, which is most essential to the welfare
of all, and of which, by their circumstances in life, such
persons stand most in need. We mean, of course, religious teaching. Like children, servants are under
authority. To a certain extent, of which we may have
more to say hereafter, their religious training is in the
hands of the master.   Their necessities, in this respect,    a
are by no means represented by their desires. On the
contrary, the less they have, the less they desire of religious influences. As belonging to the class of the
ignorant and poor, they are dependent; and yet, left
entirely to themselves, they would rarely seek knowledge. But as parts of the family, they are, especially
while young, in a position eminently adapted to secure
for them the advantages of moral training. Many of
the privileges which children enjoy, in respect of daily
intercourse with those who teach, the influence of example, the reiteration of practical lessons on virtue and
vice, and the useful restraints to which they are subjected,
are, to a great extent, those of servants; and it is doubtful whether any method could be devised, by which this
class of persons, free or bond, would have extended to
them better means for religious improvement, than those
afforded by a well ordered family constitution.
While, in our remarks, we have had in view the nature of. this constitution as established by God, we are
not unmindful of the fact, already intimated, in speaking
of it as a government, that by reason of man's depravity,
3*




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FAMILY RELIGION.

it is not by any means necessarily a school of righteousness, of useful learning, nor even of proper physical training.  Still, even if a school of opposite results, it is no
less a school, and whether for good or evil, one of the
most important agencies which God has employed for
S    bringing blessings on man, or which man has perverted
to bringing curses on himself.
SEC. II. The design of the family constitution.
A discussion of the designs of God in organizing the
*       family constitution will serve to illustrate and confirm
the views of its nature now presented, and will also
bring to our notice, others which are necessarily involved
in such a discussion.
(1.) A prominent part of this design was the multiplication of mankind. The injunction given to our first parents before the fall, (Gen. i. 27-8,) was repeated to Noah
and his sons, after God had destroyed all the rest of the
race for their wickedness. That the purpose of this injunction or (if any prefer the word) permission, was ordained to be effected by marriage, the fundamental element
of the family constitution is clearly implied by the circumstances under which it was originally given, and the emphatic statement of Moses, that of all women, only the
" wives of Noah and his sons," were saved in the ark.
Physiologists, statists, and the soundest political economists and moral philosophers confirm this view, by a concurring testimony, that, other things being equal, marriage is the best means to effect the purpose of the divine injunction.
(2.) Intimately connected with this, another part of
the divine design was to secure the preservation and




ï~~FAMILY RELIGION.

31

bodily welfare of children. Let none suppose such a
purpose beneath the attention of the all-wise Creator.
Although man's immortal part far exceeds, in value, his
mortal, yet while on earth the sound condition of the i~tellect and the affections is so intimately connected with
that of the body, that the right development of the physical constitution is materially subservient to the cultivation of man's nobler faculties of soul. He, therefore,
who does " all things well," and cares even for the
sparrow, has provided for securing to the human race, as
much bodily health and vigour, as is consistent with
man's fallen estate.
SThe infant of the human species, it has been often observed, is the feeblest of all animals at its birth, the least
provided with instinct and the least capable of preserving its own being. Hence it needs the tenderest attention, the most assiduous care, and the most untiring perseverance on the part of others, to develop its physical
faculties to a mature exercise. And long after the young
of other animals are able to provide for their own wants,
must children still be objects of watchful care for their
health, their food, clothing, and comfortable lodging.
Now God has designed, by the perpetual and exclusive
union of their parents, exactly the most appropriate
means to secure the care and attention to children, of
which they thus stand in need. By neither alone, could
the duties required be adequately performed. Although,
the mother, in common with some other animals, is provided in her own body, with the most suitable nourishment
for the infant, and, in common with all, led by the instincts of nature to extend to her helpless offspring a




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FAMILY RELIGION.

tender and watchful care, in the performance of a thousand nameless, but essential acts of kindness, which no
hireling could be induced, however capable, properly to
discharge; still unaided, she must ordinarily fail to meet
the full demands of her position. The long and feeble
state of infancy is itself a severe exaction on her strength,
her time, and her health. The care of other children and
a provision for their many and increasing wants would
devolve on her yet heavier responsibilities, and exact severer toils; and thus must she either put in jeopardy the
health and lives of her offspring, or sinking under her
burdens, leave them, perhaps to a harder fate, in the
hands of others. On the other hand, although the father might be more capable of sustaining the burden,
which the support of older children imposes, he is, by the
nature of those duties, in the performance of which he
finds his capability, all the less fitted for the care of infancy and feeble childhood. Thus the deficiencies of
one parent are supplied by the other, and in their combined services we see the wise and benevolent design of
God toward children beautifully exemplified.
Farther, let us briefly notice the influence on the physical condition of thg race, resulting from a relaxation,
neglect, or violation of the scriptural law of marriage.
In heathen and other lands, wherein either or all of
these evils exist, we find that a physical degeneracy or
loss of population, or both, have followed.  A regard for
common welfare and the evidently destructive tendency
of licentiousness have given rise to laws, or customs with
the force of laws, among all such nations, the operation
of which has served partially to prevent or remedy the




ï~~FAMILY RELIGION.

88

sad consequences which must have otherwise ensued.
Indeed we may find among some, that the " law written on the heart of man," has preserved a great measure
of its authority.  Still, where the light of the gospel has
never shone, mankind only yield such obedience to the
laws of conscience as suits their interests, and the cases
of its palpable violation often become so numerous that
a state of transgression is rather the rule, and that of
obedience the exception. Polygamy, concubinage, easy
divorce, and incest, with their consequences, infanticide,
exposure and desertion of children, and neglect of their
most necessary wants, clothe the domestic histories of
such nations with some of the darkest features of man's
degradation. And in nominally Christian nations, how
often does the indulgence of vicious propensities impair
or destroy parental instincts!  Sin and shame soon efface
the lines of duty to children, written on the heart, by the
finger of God, so that the mother forgets her tender offspring, and the father denies and spurns from his sight
his own blood.
These remarks suggest another testimony to the adaptation of the family constitution, for the continuance and
preservation of our race. Many schemes of benevolence
have been devised to provide for those children, who have
been deserted by poor or vicious parents. In the largest and best arranged establishments of this kind, we
have reason to believe the best medical skill and the best
nursing available are employed, and yet the proportion
of deaths is far heavier than among the infants which
enjoy family care. Homage is rendered to the family
institution also, in the fact, that while, on economical




ï~~34

FAMILY RELIGION.

grounds, the youngest infants are cared for in common,
at the earliest possible period after infancy, the children
are placed in suitable families, to enjoy the peculiar physical as well as moral benefits which they offer. However
much, then, we may admire that benevolence, which thus
provides for those innocent sufferers by the sins or misfortunes of others, we are constrained to feel, that the
teaching of the experiment sadly demonstrates man's
incapacity to improve God's plans. Indeed it has appeared that the success of such institutions has tended
to increase the crimes, the evils of which they were in
part designed to prevent or alleviate. God has thus
sanctioned the family constitution, by not allowing man's
best intentioned and best devised schemes for ameliorating the evils which flow from despising it, to be unmixed
blessings.
Whether then we consider the adaptation of this constitution to the preservation of a healthy race, or the failures in this respect which follow its neglect, we are
equally confirmed in the position, that this is one of the
important ends which God designed in its organization.
To the same purport, did our limits permit, we might adduce a testimony from the long train of evils to man's
physical condition, incurred by those, who perpetuate
crimes against the marriage-law, evils which enfeeble the
body and taint the blood, and are transmitted with vitiating power to posterity, involving also, in their train, the
most deplorable influences on man's mental and moral
condition.
(3.) Another design of the family constitution is the
promotion of true piety. Its eminent adaptation to se



ï~~FAMILY RELIGION.

35

cure such an end, is a fair inference from the considerations of its nature already offered. The authority of the
parent and the subjection of children and servants, the
early, frequent, and long continued series of opportunities for giving and receiving instruction, the confidence
of children in parents and the natural concern of parents
for children, the oft recurring occasions for bringing the
great truths of the gospel to bear on the affairs of practical life, are some of the prominent and more obvious
considerations, which induce the inference, that an organization evincing such an adaptation for promoting
religious knowledge and practice must have been thus
designed by its Author.
Again, the truths of religion which men are most concerned to know and receive, are those which address the
faith rather than the reason. All such truths must first
be received on authority. They are revealed by God,
and are therefore to be believed by us. But it is all
important, that those whose faith in such truths is demanded, should have confidence in those who present
them as divine revelations. Now children instinctively
give credence to what their parents tell them. When
we remember how slow a progress the gospel makes
among adults, who have had no religious training, and
how the cares of this life and the deceitfulness of riches
choke the growth of good seed, we can but admire the
wisdom of that plan, by which provision is made for securing to truth an effectual lodgment in the mind, before
the corrupting and alienating influences of the world have
attained full sway.
The duties of true piety are coincident with the duties




ï~~36                 FAMILY RELIGION.
which parents ought to press on the minds of their children,' in view of their temporal welfare. While acting
fully up to those requisitions, which the nature of the
family constitution as a school sets forth, the parent is
also training his charge for God's service.
The privacy and quiet of the family, its seclusion from
the noise and bustle of society, and its comparative exemption from the intrusion of occasions of temptation,
together with the limited number of the pupils and their
intimate relations and friendly intercourse, all mark the
fireside as a most favourable spot for inculcating and receiving those truths, which make wise to salvation.
Finally, the teachings of the word of God are conclusive on this topic. We need not advocate, as has sometimes been done, the proposition, that the family constitution is, in any proper sense, a church. The idea is
not countenanced by Scripture. Even were we to interpret the apostle's phrase, " the church that is in their
house," Rom. xvi. 5, to denote a family organized into
a church, it would not follow, that every Christian
household is a church. Nor is there any reason to suppose that such a title was used as to the family of Aquila,
except to designate a Christian assembly, accustomed
to convene at his house. Although not such a religious
institution as the church, the family is a religious institution, according to the Divine economy, which historically precedes the church and enters, as a unit, into its
composition. Conf. of Faith, xxv. 2. Form of Gov. ii. 4.
For while there may not be found any passage, which
states this proposition in express terms, we can clearly
perceive that it is fully implied in many parts of both




ï~~FAMILY RELIGION.

37

the historical and preceptive portions of Scripture. In
the recorded recognition of Abraham's piety in his
family, God intimates, that the fulfilment of the great.
promises made to him, and to mankind through him,
was suspended on the religious character of his family;" he will command his children and his household after
him; and they shall do justice and judgment, that the
Lord may bring upon Abraham that which he has spoken
of him." Gen. xviii. 19. Indeed while the promise to
Abraham and his seed had a far wider scope of fulfilment, than was presented in the temporal and spiritual
blessings of his natural descendants, it includes them and,
more immediately, his near progeny. By his piety, his
faith, and obedience, God was pleased to communicate
blessings to Isaac and Jacob, and Jacob's family. It is
also instructive to notice, that it was through one selected
family of Jacob's natural descendants, that God provided a ministry for his church; and though the special
enactments, providing that the priests should be the lineal descendants of Levi, contain much that is typical, the
arrangement is suggestive of the idea, that along with
accuracy in genealogy, there was also required a careful preparation of the youth, in the home of their fathers,
for the sacred service to which they were destined.
There are numerous promises of blessings, in which
children are specially included with their parents. " The
mercy of the Lord is from everlasting to everlasting
upon them that fear him, and his righteousness unto
children's children." Psa. ciii. 17. " The Lord shall increase you more and more, you and your children." Psa.
cxv. 14. And so they are connected in threatenings.




ï~~38

FAMILY RELIGION.

God declares he will visit " the iniquities of the fathers
upon the children." Ex. xx. 5. Accordingly, parents
are addressed as the representatives of their children in
religious matters.  The destinies of the descendants of
Noah's sons were indicated in the terms of blessing and
malediction addressed to their ancestors. Gen. ix. 24 -27.   So also the predictions of Jacob, though addressed
to his sons as they were gathered around him, Gen. xlix.
1-26, were descriptive of the future fortunes of their
descendants.
Under both the Jewish and Christian dispensations, we
find that one of the seals of the covenant of grace has a
special reference to the religious relations of the children. The circumcision of Jewish children and the baptism of those of Christian households, each contains an
implication, that the parents, who thus ask for their
children a Divine recognition as children of the covenant,
engage to bring them up as such. And as the Jews
were directed most assiduously to teach their children
the great facts of their history and doctrines of their
faith, Deut. xi. 19. Psa. lxxviii. 3-7. Prov. iv. 1-13;
xxii. 6; so under the Christian dispensation, the religious teaching of children is distinctly set forth as a
parental duty. Eph. vi. 4. In both the Old and New
Testaments, these precepts are sustained by examples of
the conduct of pious men. Thus Joshua determined for
himself and his "house," to serve the Lord. Josh.
xxiv. 15. David, after his public duties had been ended,
returned " to bless his household," 2 Sam. vi. 20, in
imitation of the pious custom of his father, in whose house
was a "yearly sacrifice for all the family." 1 Sam. xx.




ï~~FAMILY RELIGION.

39

6. To these may be added the example of one of more ancient date, the patriarch Job, who " sent and sanctified"
his children, "and rose up early in the morning and offered
burnt-offerings according to the number of them all; thus
did Job continually," or " all the days." Job i. 5. The
pious Jewish parents who brought their children to Christ,
to put his hands on them and bless them, only carried out
a proper view of the religious duties involved in the parental relation; and the record of the young Timothy,
instructed by his mother Eunice and his grandmother
Lois, presents, doubtless, only one of many such examples, which the history of that period might have afforded.
Comprehended in the design to convey religious blessings by the family constitution, it might also be shown,
was that of thus securing the best temporal benefits.
Godliness is profitable for this life. The good Christian
will be the good citizen, and while God has appointed
the family constitution an eminently appropriate and useful means of bringing many sons and daughters to heavenly glory, he has also ordained it as the wisest method
of training citizens for the commonwealth. But as this
design is comprehended in the other, we need offer
no additional illustrations or confirmations of the position.
SEc. III.   The importance of the family constitution.
Without claiming for the family constitution a precedence of the church, as a more efficient institution for
promoting man's spiritual welfare; or precedence of the
state, as a more efficient institution for securing to man
all the temporal blessings of good government; the sketch
now given of its nature and design must lead every re



ï~~40

FAMILY RELIGION.

fleeting mind to a high estimate of its importance in providing a most essential aid to both of these great agencies for man's civilization. It is to the proper observance
of the law of marriage that we owe purity of blood, and
that certainty of relationship, which, both as a sentiment
and a fact, exerts such wide spread influence on man's
happiness and the healthful structure, peace, and order
of society. The great poet of England's Commonwealth,
in lofty verse, worthy of the theme, thus presents the
fundamental relations of this law to the family constitution and its blessings:
"Hail wedded love, mysterious law, true source
Of human offspring, sole propriety
In paradise of all things common else!
By thee adulterous lust was driven from men
Among the bestial herds to range; by thee
Founded in reason, loyal, just, and pure,
Relations dear, and all the charities
Of father, son, and brother first were known '!"
Paradise Lost, iv. 750-757.
Those kind and tender family affections which are associated with the words, husband, wife, father, mother,
son, daughter, brother, and sister, are the rich fruits of
this divinely ordained social organization. In barbarous
lands they are hardly known.      They constitute the true
ties, which give to the word Home its power. They invest it with the charms, which, irrespective of all physical attractions, render it the object of early, constant
love, and the source of our purest earthly joys. These
" relations dear" bind together the elements of society.
Families become knit to families. Associations of place
and time,-memories of childhood and youth, with all




ï~~FAMILY RELIGION.

41

the endearing attachments to old homesteads, which,
with a sweet and holy power, bind men to the country
of their birth, flow as refreshing streams from the family
fountain. Hence, true patriotism, noble, inspiring sentiments, deeds of heroic courage, and power to suffer and
to labour in a country's cause, which have been the
themes of history and of song, have taken rise. In the
family, woman has been elevated and throned. In no
heathen nation has she ever been assigned her true place.
In Rome only, of all ancient or modern nations, not
Christian, was she raised to any thing approaching her
high office. But in Rome, she was rather either the mistress or the slave of licentiousness, than the priestess of
virtue. For the virtues of one Cornelia, Roman history
narrates the vices of a hundred Messalinas. With few
exceptions, " home was a word dissevered from those high
and holy associations," with which, by the family constitution of the word of God, it has been connected. Hence
the true place of woman did not exist, for home is the
empire over which she reigns, with love as the sceptre of
her power. Had the family constitution given the world
no other sentiments, than those which are associated with
the words wife, mother, daughter, and sister, it would
deserve our high admiration, as a source of power over
human hearts. Not only does the state derive from this
divinely established institution, a healthy, vigorous population, the true capital of a nation, but by means of its
bonds the rights of property are defined and secured,
and its transmission regulated. Erase the family from
the structure of society, and our laws of property would
lose almost all their force as well as propriety. The
4*




ï~~42

FAMILY RELIGION.

estates of intestates would be the prey of rapacity, and
the establishment of wills be next to an impracticability.
Incestuous connections would engender a feeble race of
men, who would expend their only strength in feuds and
broils. Might would make right, or anarchy and violence sap the foundations and overthrow the structure
of society.
The increase of national is the aggregate of the increase of individual wealth. But individual energy and
enterprise find few such incentives as are supplied by a
desire to enhance the prosperity and happiness of wife
and children. While, on the one hand, the ties of affection and love of home tend to repress aimless roving,
and exercise a conservative power in securing the stability of the state; on the other, the desire to build up
the fortunes of a family opens up the forests of uncultivated lands, explores the distant hidden mines of wealth,
causes the wilderness to blossom and bring forth fruit,
builds marts of trade, and widens the boundaries of
civilization. In a word, to this wise device of the allwise God, we owe the continued existence, the increasing
growth, the energy, and the enterprise of the race. Marred
as it has been by sin, it is still an element of the purity
and prosperity of the church, and of the progress and
power of the state.




ï~~FAMILY RELIGION.

43

CHAPTER II.
THE RESPONSIBILITIES AND DUTIES BELONGING TO THE
FAMILY CONSTITUTION.
SECT. 1. The responsibilities and duties common to all
the members of the family.
THE nature and design of the family constitution necessarily impose great responsibilities on the members of the
household. As God has founded the family, he has also instructed us in his word, how we must act in the several relations of husband, wife, parents, children, brothers,
sisters, masters, and servants, so as to secure, for ourselves
and others, the benefits of this important institution, and
avoid converting any of the elements of its organization
into the means of injuring our own welfare or that of
society.
On the husband and wife, or parents, in whose union,
the family constitution takes its rise, and especially on the
husband or father, there rests the heaviest responsibility,
for its character and influence. He stands in immediate
relation to every other member of the family. All are subject to his authority and dependent on him, and, of course,
will be materially influenced, in character and conduct,
by his principles and course of life. But even the youngest or most ignorant accountable member of the family




ï~~44

FAMILY RELIGION.

occupies a position, by which he may contribute to promote or hinder the full efficiency of an institution, whose
power is to be found, rather in the harmonious coiperation of all its parts, than in the special excellence of
any one of them.
Before discussing the relative duties of the members
of the family, we may properly urge on the consideration
of all, a few general remarks:
(1.) For the right appreciation of our responsibilities,
in every relation of life, and a faithful discharge of the
duties we owe to others, we need the renewing and sanctifying work of God's Spirit. A new heart and humble
faith in Christ are essential to a sincere reverence for
the authority of God's word, in which our duties are inculcated. In even the best Christians, the remains of
indwelling sin occasion great imperfection. Much more
then, may we expect those to come short, who rely only
on the guidance of instinct, the inducements of interest,
or the imperfect code of human morality.   We admit, indeed, that under the genial, general influences of the
gospel, there are men, who very commendably perform
many duties, both of public and private life; still it is
only to those, who regard the teachings of God's law
which prescribes man's duty to those " of his own house,"
authoritatively and perfectly, that we can confidently look
for the full exemplification of that conduct which the constitution of the family demands.
(2.) The necessary intimacy of the family circle often
occasions some clashing of personal interests or presumed
happiness. As this intimacy is one of the chief charms
of domestic life, it should not be sacrificed, to avoid these




ï~~FAMILY RELIGION.

45

incidental evils.  On the contrary, let these occasions
for subordinating selfish views to the good of others, be
made the means for exercising self-denial, forbearance,
meekness, gentleness, generosity, and kindred virtues.
Thus each member will be more strongly bound to the
others, and all learn that the happiness of each is the
happiness of all. Nearly related to this suggestion is
another. In the family constitution we have an excellent
exemplification of what, in political economy, is called a
division of labour. No human wisdom could better arrange an institution in this respect. That this arrangement may be most productive of prosperity, and of peace
and order, each one in the household should studiously
avoid interfering with the province of employment allotted to the other.  Otherwise there will be confusion,
blunders, imperfections, and    constant failures.  The
meddling of a husband in the affairs of domestic economy
belonging to the wife, or the interference of the wife with
the out-door labours of the husband, tends to derange the
entire constitution of the family, to occasion contention,
and hinder success in both departments.
(3.) Let those who are not pious avoid hindering the
piety of others. The relation of every immortal being
to God rises far superior to all earthly relations, and the
rights of conscience are of the most sacred character.
The husband, father, or master, who steps in between
God and the wife, child, or servant, to prevent either
from his worship and service, is guilty of a daring act
of rebellion against God, as well as of a petty tyranny
over one of his household.   So if the wife, by any of
the means of influence over the husband or other mem



ï~~46

FAMILY RELIGION.

bers of the family, which she can exert, designedly holds
such one back from access to God, she is incurring the
Divine displeasure as well as the risk of ruining a soul.
No authority with which any member of the family is
invested, nor any legitimate relation existing in it, justifies such interferences. And here it may be remarked,
that in those frequently recurring cases in our country,
when different church connections are preferred by the
members of a family, the utmost liberty of action should
be allowed. This is consistent, as well with a proper
zeal for each one's own preference, as it is with a cordial
affection to those who differ. All those moral means
proper to be used to affect the views of others, as instruction, suitable persuasion and the like, are proper; but
the use of authority on the part of those possessing it,
or of angry recriminations or revilings or ridicule, on the
part of others, disturbs the love and order which should
reign supreme in the household. In all this, of course,
we are not understood as teaching that children or servants, who of whatever age are yet in their minority
by ignorance, are to be left uncontrolled, as to the kind
of religious worship they ought to attend. Our remarks
relate rather to those adult members of a family, who
are presumed to be capable of making their own choice
as to religious matters. Meanwhile it is our conviction,
that, ordinarily, in rightly trained families there will arise
but slight practical difficulty in this whole matter.
SEC. II. Responsibilities and duties of husbands and
wives.
1. In the family constitution, as already shown, the
husband is "the head of the wife," Eph. v. 23, as




ï~~FAMILY RELIGION.

47

well as of the family; but not thereby necessarily a
tyrant. For the authority with which he is invested, is
to be exercised in love. " Husbands, love your wives, even
as Christ loved the church and gave himself for it." Eph.
v. 25-27. As Christ employs his authority over the church
for cleansing and sanctifying it, so must the husband use
his over his wife for her benefit, and that of their common family. This scriptural view of the sense in which
he is the head, while recognizing him as ordinarily superior in capacity, for directing in the affairs of business,
and especially in whatever pertains to the out-door life,
forbids him to use his power, merely to promote his personal ease or minister to his caprices, at the expense of
his wife's comfort. This general statement of the scriptural law is the basis of several specific suggestions.
(1.) The husband should be considerate of his wife's
health and bodily comfort. He should aim to lighten
her domestic burdens. He has command of the common
resources, and should not grudge expense of time or
money, to afford her recreation and all needed help.
Let him remember, that, though home is her sphere and
her empire, it is not her prison, though she " worketh
willingly with her hands," and " eateth not the bread
of idleness," Prov. xxxi. 13, 27, yet she needs rest.
Let him give her his company, aid in her mental improvement, and endeavour, by his pleasant and cheerful
conversation, to make amends to her for the long hours
of her loneliness, when he is absent on his business, or
the yet more tedious hours of occupation, amid the torturing and perplexing annoyances of little domestic duties
and cares. Let him share with her that night watching




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FAMILY RELIGION.

over sick children, which opens so many early graves for
mothers. Above all, let him be careful to use his authority
fully to sustain hers, over children and servants. Though
his inferior she is their superior.
(2.) The apostle, to the injunction, " Love your wives,"
adds in another place, "1and be not bitter against
them."   Col. iii. 19. In this there is displayed a consummate knowledge of human nature. Men who are
wearied and perplexed with business, disappointed by
the unfaithfulness of agents, distressed by the treachery
of supposed friends, or injured by' the arts of enemies,
often bring darkened brows and anxious hearts to their
homes. In no humour to bear patiently anhy petty annoyance there, they too often yield to the temptation to
vent the spleen of their sensitive spirits, in fretting and
"bitter" words. We admit all which can be said in
palliation of such conduct. But the wife is the last person to whom such words should be addressed. In her
kind sympathies and soothing attentions, the irritated
husband ought to find means of comfort. Let him not
destroy this resource. Rather let him curb his spirit,
and seek, by confiding to her his sorrows, to open th6
fountains of her tenderness.    He will not seek, in
vain, from a true woman. Or, it may be, that though all
has gone well from home, there await his return some
of those petty vexations, such as late meals, badly prepared food, cold rooms, or noisy children, for which his
wife may be responsible to some extent. Still, let him
consider how many palliations of all this may exist, and
avoid the " bitter" word. And even should she so forget
her place and interest as to open the bitter fountains of




ï~~FAMILY RELIGION.

49

ill-nature,-let him, with manly magnanimity, forbear to
aid in the unamiable employment.
2. On the other hand, the scriptural injunction, "Wives,
submit yourselves unto your own husbands, as unto the
Lord," Eph. v. 22; or, as it is elsewhere expressed, "as
it is fit in the Lord," (Col. iii. 18,) presents the fundamental principle of the duty of wives. One passage interprets the other. Paul does not mean, in the first, that the
obedience to the husband is to " be as devout and unconditional as that which she is bound to render to the Lord, but
it is to be regarded as part of her obedience to the Lord."*
In other words, it is the obedience of a Christian, " determined by religious motives." And as the husband's
authority is to be exercised in love, so the wife's obedience is to be limited by Christian principle. Hence,
(1.) Although in the context (Eph. v. 24) this subjection
is required in " every thing," it is implied, that nothing
is required contrary to the Divine command. Neither as
to those acts of personal conduct, nor as to the exercise
of her subordinate authority in the family, may she obey
any such requisition. And yet even in this refusal, there
should be the manifestation of a Christian temper, or
what might be termed a Christian disobedience. Every
effort should be used to avoid a direct conflict, a positive,
decided breach. Gentle and kind remonstrance, studious
efforts to please in all else, a mild and courteous refusal,
should characterize the wife's demeanour. If her husband be a Christian, misled and self-deceived for a time,
he will thus perhaps be led back to duty; if not, he may
thus be "won by the conversation of the wife. (1 Pet. iii. 1.)
* Dr. Hodge on Ephesians, v. 22.




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FAMILY RELIGION.

Let her, by all means, temper her conduct with Christian grace, and avoid whatever is exasperating and insulting.
(2.) This obedience, in other matters, should be implicit, prompt, and cheerful. There may be occasions
when it is required in things indifferent, as it respects
Christian duty, and yet perhaps very trying to the temper of the wife. Thus, the husband may interfere in her
appropriate sphere, in the household economy, or in her
modes of dress, or some other similar matter. Let her
by a kind, gentle manner endeavour to dissuade him
from his position or modify his views, but, if unsuccessful, she had better submit. If evil ensues, the discovery
that he is alone to be blamed, will do more to convince
him of the error of such a course another time, than her
persistent and obstinate resistance.    This might, by
arousing his pride, induce him to persevere in his wrong
doing, at the cost of valuable interests to both.
(3.) We have said this obedience should be "prompt,
implicit, and cheerful." This is the spirit of the injunction, " Let the wife see that she reverence her husband."
Eph. v. 33. The feeling of reverence is composed of
fear and love, recognizes the superiority of its object,
and unites trust with obedience. The wife who reveres
her husband, desires to please, by the performance of all
duties, whether prescribed or not. Hers is not a mere
submission which may be petulant, sullen, and even insulting, as that of a refractory slave; but a submission
in disposition as well as conduct, to the spirit as well as
the letter of command. She will endeavour to anticipate
her husband's wishes, and not by mere personal caresses,




ï~~FAMILY RELIGION.

51

or a lavish care for his dress or the gratification of his
appetite, but by endeavours to promote his domestic peace
and comfort, and relieve him of perplexing and annoying
cares, subordinating her wishes and plans to his, will
seek to make his home the centre of his affections and
the life-spring of his happiness.
(4.) Contrary to these scriptural views of the duty of
a wife, is that theory of an equality of the wife with the
husband in every branch of domestic authority, for which
so many " strong-minded" women and weak-minded men,
in our day, contend. Did the theory lead to nothing
more than its terms propose, a most deplorable amount
of family feud and dissension must inevitably result.
But as there cannot be a "united head," in any government, consistent with good order and peace, the practical result of this perversion of the Bible doctrine, must be
the utter subversion of the husband's authority. There
may often be found women of a pert, conceited temper,
who fancy that they know best what is for their husband's
interest in his business, and understand better than he the
whole routine of domestic management. They accordingly "usurp authority over the man," (1 Tim. ii. 12,)
and essay to direct his servants, thwart his schemes,
and order him as if only a steward, in the purchase and
sale of property, the cultivation of his grounds, the
education of children, and the expenditure of money.
There are occasional instances, in which the wife is really
more sensible and capable than her husband; but one
who is really such, will show her good sense and ability,
by quietly leading her husband to her wishes, seeming to
serve while she rules, and sustaining his authority though




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FAMILY RELIGION.

really directing its exercise. She will look well to the
ways of her household, and manage its affairs in the
manner which he should have adopted, had his abilities
made him adequate to his duties. There is much jocular
and loose talking, in all communities, as to the subordination of one or the other partner in the family, which
had as well be let alone as "not convenient."      But
many serious and biting truths are spoken in jest, and
we fear that the advocacy of this subversion of scripture
order, is often an illustration. As such a subversion
has its origin in the depraved and diabolical principles
of pride, vanity, and self-conceit, so it will, sooner or later, produce the appropriate fruits of disorder, misrule,
and insubordination. For even when it is best that the
wife should lead, if her conduct is not that discreet
course described above, it will have the effect of mistraining her daughters to attempt following her example, in
cases neither calling for such action nor permitting the
attempt, except at the risk of a disruption of all family
peace and order.
In this connection, we feel bound to protest against all
those specious proposals for reforming the marriage constitution, by giving to the wife the same rights of property and civil position which now pertain only to man.
There may be evils incidental to the present arrangement,
by reason of man's sin; but the proposed remedy for
these evils would only entail greater. It is but a step
towards divorce, or other, and even more pernicious, infringements of the provisions of the marriage law. We feel
confident of its ultimate failure. But that failure may be
produced, only after, and by means of the disastrous




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53

consequences it must produce on society wherever its insidious poison takes effect. Let our people, fore-warned,
be fore-armed, against all who undertake to be wiser
than God, and boldly attack the works of his hands.
3. While we thus see that marriage does not destroy
the personal ideritity of the parties, and by imposing on
each special responsibilities, requires duties peculiar to
each,,at the same time, the intimacy of the relation gives
rise to a class of mutual duties.
(1.) We know a clergyman who has been accustomed
to substitute in the usual exhortation, closing a marriage
ceremony, a short sentence, of this purport, " Be ever
to each other what you now are, respectful, affectionate, kind, forbearing, faithful, tender, and true." In this
excellent summary, we have but another form of the wise
admonition, that a married pair should continue to evince
to each other the qualities, and pursue the conduct, by
which the admiration of one and the favour of the other
were secured before marriage. Let there be mutual respect for the person, opinions, tastes, judgment, and right
habits of each. They bear the same name, have the
same social position, are one in the eye of the law, and,
ordinarily, enjoy a community of goods. The character
and reputation of each is that of the other. The husband must see in his wife, "his own body," (Eph. v. 28,)
and the wife, in the husband, " the head" to which she
belongs as a body, as the church does to Christ. Let
each then exercise to the other the sentiments with which
self should be regarded.
(2.) In accordance with these general aspects of mutual
duty, each should repose in the other entire confidence.
5*




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FAMILY RELIGION.

The wife should have no secrets unshared with the husband. Let her avoid forming intimate friendships unknown to him. Let no foolish woman, married or single,
or as foolish, and often more wicked, man, estrange her
from him even in thought. He is her nearest friend.
Even should he prove unworthy of her confidence, she
had better weep over sorrow in secret and seek no earthly
counsellor, than incur the risk of raising a barrier between herself and her husband, and pave the way for fatally impairing family unity and peace.
It is said of the good wife in Solomon's inimitable
picture, " The heart of her usband doth safely trust in
her," (Prov. xxxi. 11,) and even should a wife not present a full example of her there described, yet let not
her husband withdraw his confidence. United with the
imperfections which pertain to our common nature, there
will generally be found in women, properly educated and
honourably trusted by their husbands, a fair average of
discretion, industry, prudence, enterprise, and energy.
Women may be inferior to men in the reasoning faculty,
and deficient in knowledge of those business relations,
which properly pertain to the province of men, in the arrangements of domestic economy; but they are endued
with remarkable powers of intuition: and with faculties
for discerning what is right or wrong, proper or improper, sharpened by a sincere regard for the welfare of her
family, a wife of an ordinary sound mind is her husband's best counsellor. On matters of business, out of
her sphere, she may, from ignorance, be incompetent to
give advice on the ways and means best suited to
secure success; but even in such cases her judgment on




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55

plans, the operation of which may be explained to her,
will be worthy of consideration. On all those questions,
however, which present alternatives of good or evil results, let the husband consult his wife, and this the more
particularly, when the interests of her children are involved. Could some law be devised, by which no man's
signature as security could be valid, without his wife's
assent, we should hear less frequently of families reduced
to poverty, to pay the debts of some reckless or fraudulent
speculator, or the property of the honest and industrious
but unwary citizen sacrificed, to meet the liabilities of
some wily, artful intriguer who manages to evade the
claims of justice and revel in luxury, while his victim is
left to struggle through life harassed by debt and pinched
by want.
(3.) Let each carefully avoid addressing the other
in the terms of severe rebuke or reproach. By reason
of many imperfections and infirmities, " it is impossible,
but that offences will come."  Luke xvii. 1.  The spirit
of the Lord's precept as to the treatment of an offending
brother, is eminently applicable in the similar intercourse
of husband and wife. "If thy brother trespass against
thee, go and tell him his fault between thee and him alone."
Matt. xviii. 15. Let this be done in meekness and tenderness, with long suffering and patience, and in the exercise
of a forgiving spirit.  Gal. vi. 1; Lev. xvii. 3.  On the
other hand, let each be ready to confess a fault when it
shall have been brought to mind.   " Confess your faults
one to another," and, it is well added, as intimating the
duty of the offended party, 1"pray one for another."
James v. 16.




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FAMILY RELIGION.

Most studiously should each avoid indulging a faultfinding spirit, in the presence of others, especially of
children and servants. That man would be thought truly
unwise, who would weaken the influence and authority
of a steward, on whose discreet management of his estate,
his prosperity depended. The wife is the steward of the
husband. Let her not be lowered in the eyes of those,
over whom her authority must be sustained for the common benefit. On the other hand, let the wife avoid the
indulgence of petulance towards her husband. It is contrary to the injunction "to reverence" him, and if borne
quietly, will degrade him in her eyes,-or if resented,
will open wider breaches in confidence and affection.
In both cases, the results of this evil are of the most deplorable character. The offenders themselves may, for
a time, feel a questionable satisfaction in the sense of a
kind of superiority; but the husband has acted cowardly in
dishonouring the "weaker vessel," and the wife rebelliously, in insulting her "lord," (1 Pet. iii. 6,) and both
have injured themselves. Eph. v. 23-27. Thus too they
build up a household of ill-natured and misgoverned children and servants, whose indolence and idleness, unrestrained tempers and disorderly conduct, will destroy the
peace, and waste the property of the family.
(4.) Let the husband and wife strive to lay the foundations of a "happy home" for children, by making
home happy to each other. Home is the wife's empire.
It is a dominion in which the gentlest, sweetest affections
bear rule. Let her be a "keeper at home," as well as
discreet and chaste (Tit. ii. 5) in her home. Thus as
a "strong man armed," she will "keep her house," and




ï~~FAMILY RELIGION.

57

the precious goods deposited in it will be safe. So let
the husband by his presence, whenever possible, evince
his appreciation of her society, and thus cheer her heart,
and sustain and encourage her in her efforts to minister
to his comfort. The husband who finds his chief happiness in the society of the street, the bar-room, or the
club,-and the wife, who is a tattler and busy-body,
"idle and wandering about from house to house," (1 Tim.
v. 13,) will soon have no home worthy of the name or
suggestive of the sweet associations connected with the
term.
(5.) Above all, and as supplying a foundation for the
richest enjoyment of this union, so rich in blessings, let
the husband and wife strive to promote each other's
spiritual welfare. If neither is pious, let them as "one
flesh," with a common earnestness, zeal, and prayer, seek
a knowledge of the truth, renewed natures, the forgiveness
of sins, engrafting into Christ, the application of his righteousness, and the hope of everlasting life. If one be pious and the other not, with what earnestness and untiring effort should the "believing" partner seek the true
sanctification of the unbelieving! Let such then watch
every word and action, by which an influence on the
spiritual welfare of the other, whether for good or evil,
may be exerted. The interests of children, servants,
neighbours, and posterity may be affected. If the house
remain divided, its religious power may fall. Especially
should the believing husband strive for the salvation of
the unbelieving wife. Women have generally manifested stronger Christian tendencies and susceptibilities
than men. The graces of Christian character grow up




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FAMILY RELIGION.

more readily in a nature, which, though equally depraved,
is not so prolific of hardening sins as that of man. The
woman, too, is more secluded from temptation, and enjoys
better opportunities for cultivating religious tempers.
But, perhaps, for these very reasons, it has been observed,
that the woman, who utterly refuses all religious influences, and yields herself to the unrestrained indulgence of
vicious principles or corrupt habits, becomes, not only
more incorrigible, but more mischievous than man. Woman presides over all those little streams of influence
which affect the manners and minor morals of society.
A look, a gesture, a smile, or a sneer from her, may
often effect more evil than man's best efforts can easily
undo. Thus the husband, whose children are the daily
associates of a mother, unaffected by the obligations of
Christian truth, has an incentive to the most diligent endeavours for her conversion, over and above the affection
with which she is regarded.
With some modifications as to the motives, the believing wife should, with equal zeal, strive for her husband's
salvation. She may do more for the spiritual welfare
of her children and younger servants, unaided by him,
than he can, unaided by her; yet, his aid is all important
to the full influence of religion in the family. It should
be her constant effort, by a consistent christian example,
to win her husband to Christ. She need not "usurp
authority" over him, as his teacher, or affect a superiority
even in the moral relations of the family; but let her
rather, by the society into which she leads him, the careful and prompt performance of her duties, and, especially,
a studious regard for his comfort and happiness in his




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59

home, show him that her religion is worthy of imitation.
On the other hand, let the unbelieving partner not only
avoid all opposition to the other, in respect of religious
privileges, on the grounds already adduced, but even
on those of self-interest.   The cost of the religious
privileges of a wife is more than repaid in the temporal
benefit which they fit her to confer. Those husbands,
who interpose obstacles to the gratification of a wife's
reasonable wishes, in such matters, are injuring their
own best interests; and wives, who endeavour to dissuade
husbands from a proper attendance on religious duties,
abstain from aiding them in sustaining family worship,
or attending to the religious welfare of children and servants, should remember how much more costly are the
pleasures of gaiety and dissipation than those of religion,
and how soon the temporal welfare of the household will
be destroyed, if the salutary restraints and incentives of
religious principle and motive be withdrawn. Indeed,
the wife, especially, should bear in mind, that she owes her
position of influence, even to oppose religion, to the benign
power of the gospel. Only where its light and saving
truths are known, has woman been raised to the dignity
in which God created her; and only by the prevalence
of true piety among men, can she sustain any higher relation in the family, than that of a favourite servant, and
a ministress to the pleasures of a capricious and licentious tyrant.
Lastly, should both be pious, then, indeed, are the
duties of promoting each other's spiritual improvement
converted into delightful privileges.  They are " helpers
of each other's joy." There then arises an advantage




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FAMILY RELIGION.

such as that of having within us two souls. If one be
in darkness and doubt, the other may come to aid, with
the sweet promises of the gospel. If one be disposed to
wander, the other can come, to call back the wanderer.
If one fall, the other is at hand to raise up and restore.
If one need light in ignorance, the other can come with
the blessed truths of Scripture. In short, it might almost be allowed us to regard marriage, as one of the means
of grace, when the union is that of a son and daughter
of the Lord Almighty. Though constitutionally the
husband is the head of the wife, yet before God, they are
equal. He ought to be able to teach her, to be her
guide and comforter. Yet if the order in this matter
be reversed, no evil consequences need be apprehended. Let then the husband and wife joyfully, hopefully, and constantly strive together for the " grace of
life," that thus they may be fitted for their duties as parents, improve to the highest degree the advantages
provided in the family constitution, and be fully meet for
a higher, holier and eternal union among the ransomed
of heaven.
When persons who have sustained the marriage relation,
and been widowed, enter into that relation again, besides
the duties which have already been suggested, others of
a peculiar character arise. Without entering very fully
into the subject, it may be enough to offer a few general
remarks:
1. It is no infringement of the rights of a living husband or wife, to cherish a tender regard for the memory
of the dead. Sometimes there arises a petty jealousy of
the contents of the grave. The portraits of the once loved




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61

dead are removed, and every allusion to them regarded
as indelicate. This should not be. On the other hand,
all invidious comparisons of the dead and living, should
be avoided. Let the new marriage relation be formed
with proper motives, and while retaining an affectionate
recollection of the dead, husbands and wives may cultivate the tenderest regard for the living.
2. When mixed families of children are thus constituted, there will be a demand for the more diligent exercise of those graces of forbearance, forgiveness, and long
suffering to which we have alluded.     No principle
can be stated, which will, perhaps, better meet all the
requisitions of duty which may arise than this: that husbands and wives should endeavour to treat step-children
as their own, neither on the one hand utterly neglecting
them, through fear of producing conjugal alienation, nor
on the other, lavishing on them the love due to their
own neglected offspring. The position of a step-father
or mother is one which demands great circumspection
and prudence, but at the same time, one, which, rightly
filled, may be made a source of invaluable blessing to all
concerned.
SEC. 111. Responsibilities and duties of parents.
1. To parents, next in importance to the formation of
the marriage relation, is the birth of a child. Thus is
presented a common object for their care, love, and sympathy. Few parents, even of the reckless and dissipated
among men, or the gay and frivolous among women,
fail to be favourably affected by such an event. To the
little feeble, wailing babe, " from travail unto travail
born," has often been assigned, in the providence of
6




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FAMILY RELIGION.

God, an influence for the benefit of parents, which the
admonitions and entreaties of friends, and the most obvious considerations of self interest, had failed to secure.
From the birth day of the first born, many a husband
has become a soberer and a wiser man, and many a wife
a more prudent and discreet woman.
To all reflecting parents, this event presents many
new and interesting topics for serious consideration.
Their position in life becomes invested with a new dignity.
They are no longer to live unto themselves. The instincts of parental affection call for assiduous care and
attention, in providing for the physical welfare of the
helpless object of their common love. Its unfolding intelligence suggests to them, that it possesses a spiritual
nature, on whose proper development its success and
happiness in life will depend. They will also be reminded,
that the future history of their child, as read in that of
other human beings, will be entwined in the destiny of
others. It is ordained to influence as well as be influenced by them. On the family of which it has become
a member, on kindred, friends, and society at large, and,
perhaps, from some position of eminence in the state or
the church, even on the nation and the human race,
their child may be appointed to exercise a moral power
fbr good or evil, which may be felt in widening circles
of benefit or injury through time, and even extend into
eternity. Paul and Judas, Calvin and Charles V., Luther
and Henry VIII., Knox and Queen Mary, Washington and Napoleon, were once just such "infants of
days."
Above all, are parents called to consider, that they




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63

have introduced into being an IMMORTAL SOUL. Their
child has begun an existence which will never end. The
earth is to be burned up, the heavens to pass away, the
elements to melt; " the sun shall be darkened, the moon
shall not give her light, and the stars of heaven shall
fall;" but this feeble little body contains a soul, which
shall still live and will ever live growing in intelligence,
purity, and holiness, or sinking in pollution and misery,
amidst the darkness of eternal despair!
In connection with these and other such considerations,
parents are admonished, that to them, by the ordinance
of God, in the constitution of the family, has been assigned a most important part of the work, by which this
intelligent and immortal creature is to be trained; and
that with their faithful or unfaithful execution of this
solemn trust, will, in a most important degree, be connected the happiness or misery of their child, and the
good or evil, of which its existence in the world may be
the cause.
The heavy responsibility which thus devolves on parents, and which few properly realize, is enhanced by
some further considerations.
(1.) Whatever be the nature and extent of those duties to children, to which the parental relation gives rise,
parents are, ordinarily, least qualified for performing
them, at that period of the family history, when this fitness is most needed. The training and character of the
first born child will materially affect those of the other
children. The novelty of the pleasure which a lively,
healthy infant brings to a house, as it begins to develop
its physical and mental faculties, often proves a serious




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FAMILY. RELIGION.

hindrance to a right appreciation of the duties which its
presence demands, and the blinded love for their tender
offspring, which all parents feel, may more easily mislead
those sustaining the relation, for the first time, to form
inadequate or erroneous views of those duties.
(2.) Such is the nature of the family constitution,
that parents cannot properly delegate to others the responsibilities which their relation incurs. Whatever aid,
in the performance of their duties, they may be able to
secure, they remain solely responsible; and it is by no
means a matter of small moment, in rightly apprehending their position, that they may greatly increase the
difficulties of properly performing their duties, by the
very aids which they select.
(3.) To parents belongs the office of making the first
and hence, ordinarily, the most durable, and, often, the
most important impressions on the child's character. The
work of teachers begins later. Often, when the most skilful and successful, they fail to eradicate the plants of evil
growth which have been fostered by imprudent, or permitted to grow by negligent parents.
(4.) The labour to be performed by parents is not
that of a few days or months, but of years. The result
is not to be accomplished by one special vigorous effort;
but it is the consequence of many little acts. It is not
by a few violent, though well directed, blows of the mallet which blocks off heavy fragments of the rude marble,
that the sculptor succeeds in his art, nor by a few broad
strokes of the brush, that the painter spreads on the canvass, the conceptions of his genius; but it is by the countless delicate touches of the chisel or the pencil-brush, no




ï~~FAMILY RELI*ION.

65

one, perhaps, producing any perceptible effect, yet each
important, as an element for securing the designed result, that the one succeeds in presenting us the accurate,
almost speaking model of the human figure, and the other
transfers to the once naked cloth, the forms of animate
and inanimate nature.    So the parent, not by a few
special acts or influences, but by the almost unconscious
exercise of moral power, in word and gesture, in frown
and smile, in tones and manner, as with daily touches
of the moral chisel and brush, illustrating the " mighty
power of littles," shapes the living soul for a place among
the monuments of an ever glorious temple, or the scathed
and blackened ruins of a lost world.
Nor must we forget, that this work is to be performed,
amidst all the perplexities and trials of daily life, the
interruptions and engagements of society and business,
at home and abroad, and by the way-side. Such a labour makes no ordinary demand on the faculties and
energies of the mind, and they continually call for that
preparation of heart, which divine teaching and aid can
alone afford.
Indeed, in view of what has been said, every reflecting
parent must be constrained to exclaim, " Who is sufficient
for these things?" An amiable and intelligent young
mother was once visited by her pastor, on her request to
see him, for the purpose of a conversation on personal
religion. He did not find her, however, evincing any
special concern of the usual character, such as distress
for sin, apprehension of God's wrath and a desire for his
favour. On the contrary, she candidly acknowledged
that she was not affected by views of that sort. But she
6*




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FAMILY RELIGION.

said she desired to be a Christian, that she might thereby
be fitted for the right performance of her duties to her
children. The burden of the parent's prayer in relation
to the unconscious babe, from its earliest existence,
should be in the spirit of Manoah's prayer when he desired that the man of God (the angel) might be sent "to
teach us what we shall do unto the child," Judges xiii. 8;
and we have great encouragements to prayer, when we
reflect on the fact, that one of the evident designs of the
family constitution was the increase of true religious
knowledge and piety. Those who seek grace then for
those duties, by which they hope to promote the best interests of their children, are praying, so to speak, in the
direction of God's purposes. We are also encouraged by
the tender concern which the blessed Saviour manifested
for these " little ones" when on earth, and may feel assured that though now raised to his glory he still " suffers" us to bring them to him, in the arms of parental
affection and christian faith.
II. The duty of thus presenting our children to God
is one of early and constant force. From their birth and
even previously to their birth, and on frequent and special
occasions, as the recurrence of their birth-days, during
seasons of sickness, when leaving home on visits or for
school, and at other similar periods; often, in family
prayer, in secret prayer, in special prayer, " with and
for them," and above all, most solemnly and devotedly,
with " strong crying to God and tears," in the sacrament of Baptism, should parents thus dedicate their children to the service and love, and worship and enjoyment of
God, the Father, Son, and Holy Spirit.




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67

For a discussion of the authority, nature, obligations,
and advantages of infant Baptism, our readers must be
referred to the numerous able and excellent treatises which
are easily accessible. Such a discussion would be here
out of place, even did not our limits forbid its introduction. Yet we may offer a few suggestions:
(1.) Christians are intimately connected with Abraham by faith in Christ, and thus heirs of the promise.
Gal. iii. 7, 29.
(2.) The promise to Abraham, though including temporal blessings, was specially a promise of spiritual blessings, for Paul calls it the Gospel which was preached to
Abraham. Gal. iii. 8.
(3.) Of the covenant by which this promise was given,
circumcision was the appointed sign and seal, and not a
mere political rite. For it is said that Abraham received
it as a seal of the righteousness of faith, Rom. iv. 10;
that is, as a seal of the covenant. It was a seal of Abraham's accepting the conditions of that covenant, as well
as of God's promise, in the covenant.
(4.) But Baptism has come in the place of circumcision.
Col. ii. 11, 12. In the Jewish church, circumcision was
the initiatory rite, applied to the adults who were converts from heathenism. Ex. xii. 44-49. So is Baptism
the initiatory rite of the Christian church, to be applied
to all who profess their faith in Christ. The moral meaning of the rites is the same.  cf. Rom. ii. 26; Col. ii. 11;
1 Pet. iii. 21.
(5.) Hence, as Christians are "Abraham's seed," the
Church under both dispensations is the same. Rom.
xi. 17-24.




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(6.) And as children born of Jewish parents were thus
entitled to circumcision, as by birth members of the visible church, so children, born of Christian parents, are
members of the visible church, and so entitled to Baptism,
which is the sign of such membership. Gen. xvii. 14;
Acts xvi. 15; Gal. iii. 27.
(7.) The children of one believing parent are entitled
to this ordinance, just as Timothy was circumcised because his mother was a Jewess, though his father was.a
Greek. 1 Cor. vii. 14; Acts xvi. 1-3.
Christian parents, then, should bring their children to
Christ in baptism, and thus secure for them those blessings,
which are offered to us, in this ordinance. They should
impress on their minds the duties they have been thus
pledged to perform, and use every means to make this
ordinance a means of grace. Larg. Cat., Q. 167.
III. Under the obligations of the baptismal vow and
in accordance with the nature of the family constitution,
parents are bound to take care of the proper education
of their children. We use the word education in its
wide sense. It is that process by which we " lead" or
" bring out" or train the faculties of body, mind, and
heart.* Following an order, suggested by this threefold
view of the nature of education, we proceed to mention
those duties by the discharge of which parents may hope
to secure its greatest benefits to their children. As we
shall have occasion in the next chapter to discuss the
means by which the education of children may be best
conducted, we shall confine our remarks here to the
statements and explanation of those duties, and some of
* Educate, from the Latin Educo, to lead or bring out.




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69

the motives by which their performance may be enforced.
(1.) The instincts of nature so urgently induce parents
to provide for the bodily welfare of their children, that
any suggestions on this subject may appear superfluous. And, indeed, in respect to the physical education of very young children, parents, generally, less need
admonitions to the performance of duty, than instructions how to perform it properly. Yet even in such cases, mistaken fondness may set aside the conviction of
reason so far, as not only to involve wrong doing, but
also to occasion a dereliction of duty.
Physical education consists in a proper training of
those functions of the body, by which a healthy, vigorous
growth is secured. In respect to children of good natural constitutions, the duty of the parent is to be exercised, chiefly in acts of prevention and restraint. No
systems of artificial gymnastics can supply the place of
that bodily exercise, to which nature prompts the child.
The parent is called on to restrain the indulgence of
appetite, prevent needless exposure, excessive exertion,
and the engagement in sports, which may endanger health
or limbs. He must adopt appropriate means to secure
the healthy action of the skin and digestive organs, the
full development of the muscles, and the early formation,
or rather continuance of those habits of activity and
vigorous motion, to which a child of sound constitution
is naturally disposed. It is all important, as children
become the subjects of mental training, that parents use
the most careful precaution against that excessive occupation of the mind, which depresses the animal spirits




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and weakens the body, by depriving it of suitable exercise. Even granting that the precocious development
of the mental faculties is intrinsically desirable, the result
is purchased at a ruinous cost, when the health and vigour of the body are sacrificed in its accomplishment.
We cannot too earnestly urge on the conscience of parents and especially mothers, the duty of the most assiduous attention to the bodily health of their daughters. Custom, fashion, the perverted preferences of society for what
are misnamed 1' accomplishments" of female education,
over substantial and valuable acquisitions of useful knowledge and a sound intellectual discipline, are altogether
tending to sap the physical constitutions of large classes
of our population. The frail, sickly, nervous, dyspeptic,
and often spinally deformed girls, who annually leave
our fashionable female academies and private schools,
conducted in residences of luxurious indulgence, present
a poor promise of mothers for a healthy, vigorous race
of sons and daughters. Nor are we without reasonable
apprehensions, that posterity will have equal cause to
reproach our age for neglecting the rearing of strong and
well developed men. We do not desire the training of
pugilists, prize-fighters, and rope-dancers; but feeble,
sickly, half-grown graduates of universities and colleges,
will have made a poor compensation to the nation, by
all their learning, for its loss of sound bone and muscle
in them and their descendants. Nor, indeed, will mental and moral soundness long survive the depreciation
of bodily constitutions. Parents then, not only for their
own happiness, and the happiness and well-being of their
offspring, but also for the promotion of the prosperity




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71

of the nation, and the interests of true religion, are
urged to the duty of wisely providing for the physical
education of their children.
(2.) Parents are bound to secure to their children the
best mental improvement, which their own circumstances
and the natural capacity of the child will allow. It has
ever been a distinction of our church, that she has carefully promoted the intellectual as well as moral culture
of the people.  The obligations she imposes on parents
in her baptismal service, if complied with, would secure
for all her baptized children, the fundamental element
of all mental education, and the key to all knowledge,
the art of reading. The majority of parents can personally comply with so much of this part of parental duty
as requires this instruction. And we remark, in passing,
that, ordinarily, such personal compliance is the most
efficient, for, in most cases, children who learn to read
under parental teaching, make the best readers. But,
whatever amount of instruction may be imparted and by
whatever agency, parents should bear in mind, that instruction is only a part of even mental education.  They
must also cultivate in their children a taste for reading
and the acquisition of useful knowledge, train their
memories to be retentive, quicken their powers of perception, cultivate their imagination, and as the reasoning faculty begins to unfold its nature, aid its proper
development. Of course this duty must be modified by
the circumstances, of parents, as to ability, leisure, or
pecuniary means for employing the agencies of others.
So also the varied capacities of children, considerations
of health, or peculiarities of natural endowments, of in



ï~~FAMILY RELIGION.

clination, and taste, suggest questions as to specific duties, the discussion of which is neither important in this
place, nor allowed by our limits. Still we feel free to say,
that much culpable neglect of this important part of parental duty has arisen from the popular prejudice, that
an education, conducted beyond instruction in the elementary branches, unfits the subject for the duties of
plain life. There may be some just grounds for such
an opinion, were the mind cultivated to the exclusion of
the culture of the body. But the right training of the
body is not only consistent with the culture of the mind,
but it is an important auxiliary. Whatever be the future occupation for which the child is destined, the highest degree of mental improvement which can be secured,
will, so far from hindering success in any lawful pursuit
Sof life, tend to prepare him for the more efficient prosecution of his purposes. It is true, that mental, so far
ftom superseding the necessity of moral education, is
alone generally unproductive of moral benefit.    Still
ignorance is no more the mother of righteousness than
of devotion. The ignorant are, by no means, exempted
from the temptations of vice.
Those parents act wisely who so highly appreciate their
duty in this matter, that they readily make sacrifices of
property to procure, for their children, the best available
privileges of mental education. It can easily be shown,
that on the score of economy, no better investment of
money can be made for a child, than that expended for
such a purpose.
(3.) We are informed that one of the offices of the preparatory mission of John the Baptist, was " to turn the




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73

hearts of the fathers to their children." Luke i. 17.
This somewhat obscure passage, it has been plausibly
suggested, teaches that John was appointed to lead the
degenerate Jewish people back to the wholesome but neglected customs of their ancestors, (Ps. lxxviii. 3-8,) who
were strictly enjoined to instruct their children in the
facts and principles of revealed religion. Deut. xi. 18.
It must be acknowledged, that some confirmation of this
view is found in the adaptation of such a service to the
leading purpose of John's mission, "to make ready a
people prepared for the Lord." A reformation of families in this duty of religious teaching, would be a reformation of the nation, and one peculiarly important to
John's object, in that the people would thus be led to a
more careful study of those Scriptures, which testified of
Christ. So also would " the disobedient" be turned to
the "wisdom of the just," or true piety.
But whether this view be adopted or not, the Scriptures most fully enforce the duty of parents to "bring up"
or educate their children "in (or by) the nurture and admonition of the Lord."  Eph. vi. 4. The approved example of Abraham, (Gen. xviii. 19,) the explicit directions of Moses, (Deut. xi. 19; xxxi. 13; Ex. x. 2, 13, 14,
15,) and the pious purpose expressed by the Psalmist, (Ps.
lxxviii. 3-8,) clearly unfold to us the Divine will as to this
duty, under the Old Testament dispensation. Nor was the
religious training confined to instruction. The book of
Proverbs is replete with admonitions to parents not only to
instruct their children, but also to discipline them. The
sad example of Eli, " whose sons made themselves vile,
and he restrained them not, (1 Sam. iii. 13,) is evidently




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presented, as a warning against the neglect of parental
discipline; for it appears that he most faithfully and tenderly admonished his wicked sons, (1 Sam. ii. 23-25,) but
" he restrained them not."  To instructions and admonitions to the performance of this duty, the Scriptures add
encouragements. "Train up a child in the way he
should go, and when he is old he will not depart from it."
Prov. xxii. 6. This promise is confirmed by the many
instances of piety produced by parental faithfulness which
are presented in Scripture, such as Isaac, Jacob, Joseph,
Moses, Samuel, David, Solomon, Josiah, and Timothy, as
well as by the Scriptural view of the nature of the family
constitution, which God has sanctified to the work of extending true piety in the world.
It is a most marvellous and lamentable inconsistency
that parents, in the face of Scripture precept, example,
admonition, and promise, so often neglect the religious
care of their children, even when they have been dedicated to God in Baptism. This neglect is the more glaring, when combined with a proper care for the bodily and
mental improvement of children, and especially, when
the consequence of this. The best physicians may be
sought to detect and repulse the lurking approaches of
disease, or repair its ravages, or aid in the right development of the bodily organs. Costly journeys are
taken to secure access to genial airs and healing fountains. Even expensive tailors and dress makers are
hired to adorn the body. The best schools are sought,
often with no regard to religious character, to provide
instruction in letters. But with all this the soul may be
left to perish for lack of knowledge. Well may we say




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75

to such parents, " These ought ye to have done, and not
to leave the other undone."
In the light of the Scriptures, a religious education
consists in the careful inculcation of the truths of revelation, according to the child's capacity to receive them,
and a judicious system of discipline, by which the child
may be most effectually restrained from the indulgence
of evil propensities, and be led to the formation of religious habits. Parents must not only restrain them
from evil, but avoid any conduct themselves which may,
directly or indirectly, exert a bad influence. They are
warned not to "provoke their children to wrath," (Eph.
vi. 4,) which is often done by undue severity, the capricious exercise of authority, partiality, or other injustice.
They must avoid sowing the seeds of evil in their hearts,
as they would imbuing their bodily constitutions with
poison. The indulgence of any sinful habit or the expression of sinful emotions, as anger, jealousy, hatred,
revenge, and the like, in the presence of children, are
thus forbidden. Let them especially beware of ever deceiving their children. They thus set an example of
falsehood, and weaken that confidence which is one of
the brightest and strongest links that bind children to
parents. They must train them to revere and study the
Scriptures, and although, till the heart shall have been
truly renewed by God's Spirit, they will not render a
Christian obedience to God's law, still they may be
trained to the great moral virtues of honesty, fair dealing, tenderness, gentleness, justice, and humanity. They
may be led to form habits of daily prayer, reading the
Scriptures, and reverence for the Sabbath and the sanc



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tuary. As these are important means, by which they
may be brought under the operation of religious truth,
and not practices to be substituted for a religious life,
the parent must, most earhestly and importunately, seek.
the Divine blessing, by which alone he can expect to realize the ultimate design of his performance of duty, the
saving conversion of his children to God. Parents are
urged to this duty, not only by the considerations which
are connected with its nature, and that of the family
constitution, but also by a regard for the welfare of their
families, the interests of society, and the everlasting salvation of their children. For the principles of Christian faith underlie those moral principles, which sustain
peace and order in the family, promote the interchange
of kind offices, restrain and moderate the ebullitions of
evil passions, and encourage and strengthen right affections and habits. It is obvious that the virtues which
are nourished in the family, will be those illustrated in
society. The customs, confidence, and courtesies of our
ordinary intercourse, the laws which regulate our relations, and the sanctions which sustain those laws, have all
thus grown up under the fostering influences of true
piety.
Even a regard to a wise economy of our resources,
admonishes us to train our children on religious principles. Youth needs amusement and relaxation, and those
which are consistent with true piety, are far cheaper than
those which vicious propensities demand. Many is the
drunken or debauched son, or the frivolous pleasureloving daughter, who expends far more in the pursuit of
forbidden enjoyment, than all the religious privileges of




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77

a family cost. But that which should most excite our
sluggish souls to a prayerful performance of this duty, is
the consideration of the spiritu4 interests of children. If
they die during infancy, we entertain a pleasing confidence
of their everlasting happiness, as a part of Christ's purchased possession, and belonging to the kingdom of God.
But should they remain, after reaching the period of accountability, unreconciled to God, there is no guaranty,
merely in virtue of their birth of Christian parents, their
baptism, membership in the visible church, and title to
its instructions and prayers, that their hearts will be renewed. It is only by the blessing of God on all the
means which ought to be used, that such a result can
be expected; and surely a neglect by parents of those
which it is their special duty to employ, must greatly
weaken any expectation of their children's salvation
which they might be disposed to entertain. That God
may and does convert the children of parents thus negligent, is true, but his promise is to Christian parents who
perform their duties and to their seed.
Among all forms of human sorrow, what more excites
our pity, than that of parents, mourning over the wreck
of all their fond anticipations, in the hopeless profligacy
of a son, or the "living death" of a beloved daughter!
What so grates on a parental ear as the words of an ungrateful child! And over what grave are to be found
so few, and such dim rays of comfort, as over that of
youth, dying from disease, the fruit of early formed, unchecked, and indelibly fixed vicious principles! If we
would deliver our children and ourselves from such mourn7*




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ful calamities, let us diligently engage in the sacred duty
of training them for God!
IV. We have thus far spoken of parental duties as
they pertain to both parents. But it is generally true,
that owing to the father's engagements, the performance
of some of the most important devolves chiefly on the
mother. This at once displays the admirable wisdom
of God, and greatly enhances her responsibilities.
Moralists, poets, and philosophers have vied with each
other, in celebrating the relation and moral influence of
woman.    She sings the lullaby at our cradles; catches
with joy the first rays of intelligence, which beam from
our infant eyes; first pours into our minds the wonders
of redeeming love; teaches our trembling steps the ways
of life; watches our wandering feet, when they stray from
God; soothes our broken hearts with the sweet promises
of the gospel, and sustains our drooping spirits by the
sure words of hope. In doubt she is our counsellor, in
adversity our comforter, and when fortune fails and
friends desert us, she inspires us with her own confidence
and hope, by the assurance that we have her faithful
love. As the last scenes of life approach, she watches
our dying pillow, with moistened cheek whispers to our
departing souls the consolations of her faith, and not
till the last glimpse of flickering life has died on our
deadened eye-balls, and she has closed their lids, does
this first, last, best friend surrender her trust.
Those qualities which distinguish wife, sister, and daughter, concentrate in the mother, with the addition of the
instincts which belong to the relation, wherever existing.
It is to her, thus fitted to instruct ignorance, sustain




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79

feebleness, awaken energy and alleviate distress, that
God, in the wise economy of the family constitution, has
assigned the most important post of moral agency. As
the child draws from her breasts the first nourishment
of the frail body, so from the fountains of her love, it
derives the first food of the immortal soul. As by her
sensitive ear, its cry of distress is most quickly discerned,
so to her tender heart its appeals for help are never
made in vain. On her falls the duty of giving the first
direction to its capacities for right, and imposing the first
restraints on its tendencies to wrong. The hold on the
child, acquired by these intimate relations to its early
life, is retained through all the years of its subjection to
parental authority, unless severed by some sinful cause.
By this means, as her children grow up around her, she
becomes the sympathizing friend, teacher, and counsellor,
and through life remains united to them, by a bond
of the tenderest ties and most enduring power.
Corresponding to her position in respect to her children, are her special duties. To her care, must be assigned the formation of their manners, their decent appearance in society, and the regulation of their household
duties. It is her part to see that they attend to their
daily studies, prepare their lessons for Sabbath-school
and the catechetical class, are in their places at family
worship, and in the house of God. Besides the duties
to her daughters, which she shares with her husband,
she is especially appointed their adviser in their most
delicate and important interests both of body and soul.
She must watch, with her unerring instincts, against the
formation of habits pernicious to health; direct them in




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dress; instruct them in the minutie of household duties,
which, however intrinsically unimportant in detail, yet
in the aggregate, are material contributions to family
comfort and order; carefully prescribe and control their
demeanour to the other sex, and guide them to understand and illustrate the true dignity of woman.
V. Parental duties do not cease with the period of the
children's subjection as members of the family circle.
Parents will still impart to their children judicious counsel and aid them in their lawful pursuits, by the lessons
of their own experience.
According to their ability they ought to render suitable pecuniary aid to their children when they settle in
life. As to the amount, proportion to their prospective inheritance, and similar topics, no specific suggestions are
required. It is perhaps best on this subject, to act on
the general principle of avoiding equally one extreme
position, according to which, children should be left to
their own resources, and the other, according to which,
they should be at once supplied with all to which they
might ever expect to lay claim.
Every head of a family should have a will always ready.
Let such be drawn up in proper legal mode, and accurately
and clearly prescribe the disposition of property. Especially let testators avoid all appearance of partiality, or
undue discrimination among their children. Thus heartburnings, litigations, and alienations of near relatives
will be avoided. Ordinarily, men had best be the executors of their own donations to benevolent objects, so
as to leave their children no ground to feel that their
rights had been invaded for charitable purposes.




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81

Finally, let parents avoid improper interference be'tween their children, and their " children's children."
By advice, they may render their children great aid in
their new and untried position; and if residents of the
same house, be eminently useful as teachers and guides
of their young grand-children.  But they should beware
of presuming on their position, and not forget that their
children are also parents. The only grand-parent whose
special relation to children seems to have claimed the notice of the Spirit of inspiration, was Lois. 2 Tim. i. 5.
Let her example encourage, stimulate, and direct others
to secure like celebrity, as not only the possessor of faith,
but the successful teacher of its principles to the third
generation.
When grand-parents are entrusted with the management of the orphaned children of their sons or daughters,
they are placed under the responsibilities of parents, and
should feel the additional obligations, which arise from the
circumstances of peculiar tenderness, with which their
relation becomes invested.    So also older brothers or
sisters, or other relatives, on whom parental duties to
orphan children have devolved, are placed in a position,
to the duties of which the remarks now offered must
apply.
SEC. IV. The Responsibilities and Duties of Children.
According to the nature of the family constitution, the
filial relation is one of dependence and obligation.
Hence arises the great law which prescribes the duties
of this relation.  This is the law of filial obedience. It
is a law of nature, the obligation of which is recognized,
to a greater or less extent, in all states of society. This




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law, as well as all others which affect man's moral interests
and relations, is more clearly taught in the Holy Scriptures. God enounced it as one of those " ten words,"
(Ex. xxxiv. 28, margin,) or laws of immutable and universal obligation, which he declared amidst the fire and
smoke of Sinai. " Honour thy father and thy mother,
that thy days may be long upon the land, which the Lord
thy God giveth thee."  Ex. xx. 12. Our Saviour reenacted this law, when he vindicated it from the false interpretations of the Pharisees, (Mark vii. 10-13,) who
by their traditions had virtually set aside its authority;
and he condescended at once to explain and illustrate
its teaching, by being "subject" during childhood and
youth, to his earthly parents. Luke ii. 57. The apesties introduce it among their precepts for the instruction
of mankind in the relative duties of life, expound its nature,
and enforce its obligations. Paul interprets " honour"
used in the fifth commandment, by " obey," thus indicating that obedience is the fundamental principle of the
commandment, and will produce that reverential regard,
which is denoted by the more general term: "Children,
obey your parents in all things, for this is well pleasing
unto the Lord."  Col. iii. 20. Elsewhere, (Eph. vi. 1-3,)
he appends to this precept, given in substantially the
same terms, a quotation of the commandment in the
words of the preceptive portion, with a modification of
those which express the appended promise.
1. According to these inspired declarations, we learn
that this obedience is required "in all things." This
very comprehensive phrase teaches how the law of obedience is the foundation of all the prescriptions of filial




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duties. The only limitation to which this requisition is
liable, is expressed by the words "in the Lord; for this
is right," or, as the same idea is elsewhere (Col. iii. 20)
expressed, " for this is well pleasing unto the Lord."  In
these words, we have a farther definition of the nature
of filial obedience, as well as a limitation on its extent.
We are thus taught that it must be rendered, like
that of the wife, on Christian principle, with a proper
sense of accountability to the Lord Jesus Christ. As parents are thus inhibited from requiring their children to
do any thing which violates the obligations of Christian
duty, so children are taught, that the performance of
their duties to parents, is not suspended on the personal
character of the parent, or their own feeling of dependence or obligation, or any other contingency, but on the
immutable authority of God. In the combination of
these defining phrases we are therefore taught, that the
obedience of children, as that on Christian principle, must
be prompt, implicit, and cheerful; not that sullen, reluctant submission of a forced will, but the ready, good-natured compliance of an affectionate heart; and that it is
due to all the lawful commands of parents. It is true,
that by reason of sin, the performance of the duties of
this filial, as of other relations, may be much embarrassed. The misconduct, and even tyranny of godless
parents, produces cases of great hardship. But in no
case are children absolved from their allegiance to parents, except when the commands of the latter are contrary to the commands of God; and even then, a course
of Christian forbearance and patience may do more to
effect relief, than that of positive rebellion. No recon



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struction of society can provide a better agent for the
protection and care and training of children than the parent.   The family is " the earliest, cheapest, safest,
mightiest institution," to secure to children the instruction and aid they need. The evils contemplated then
must be endured. This is better than to jeopard the
good, which is provided by the law of filial obedience, by
vain efforts to avoid its abuses.
To return-the obligation of this law of obedience is
enforced by the promise annexed. Paul's introduction
of the promise and the language in which he gives it,
are thus interpreted by a recent, able expositor of the
passage.*  " This is the prime commandment; the first
in importance, among those relating to our social duties,
and it has the specific promise annexed: It shall be
well with thee." Whether this view be adopted, or that
which, by " first," designates simply the order of this
commandment, in the second table of the decalogue, it is
very evident, that the annexation of the " promise," is
an important feature in the statement here presented.
Generalizing the words, as given in the decalogue by
Moses, which had a special reference to the residence of
the Jews in Palestine, Paul makes them applicable to
obedient children every where. Among the Jews, the
rebellious son was condemned to condign punishment by
the hands of the civil power. Deut. xxi. 18-21. Solomon's counsels to children, (Prov. i. 8; iv. 1-12; vi. 20 -22,) and his frequent warnings against filial wickedness,
(Prov. xvii. 21, 25; xix. 26; xx. 20; xxx. 17,) show
that even under the Old Testament dispensation, the
* Dr. Hodge on Ephesians, vi. 1-3.




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85

specific form of the promise was an indication of the
general blessing of "prosperity and happiness" of which
"long life" is so often used as the expressive symbol.
Ps. lxi. 6; xci. 16. Prov. iii. 2. Such is the principle
of the Divine government now, as the observation and experience of men attest, though liable, as other general
principles, to such exceptions as the arrangements of
God's providence may demand; and its operation is exemplified as to individuals, "as far as it shall serve for
God's glory and their own good." S. Cat. Q. 66.
To all the regulations of parents respecting dress,
manners, play-mates, hours of rising and retiring, food,
recreations, labour, the use of medicine, or other means
of recovery from sickness, or relief from pain; and whatever else may affect their own welfare and happiness, or
the order and comfort of the household, children must
submit. Even the most trivial matters to which allusion
has been made, may have very important relations, and,
at all events, it is by disobedience in such, that habits
of disobedience are gradually formed, which may ultimately undermine authority. There are, doubtless, many
short graves in our church-yards, whose tenants might
have been alive, but for their resistance to parental
authority in regard to food or medicine, or some similar
matter.
2. When young persons approach that period of life,
which has been called the age of discretion, or the boundary between childhood and youth, or have actually become capable of the proper exercise of reason, many
occasions arise, to test the power of the great principle
of filial obedience. Then the influence of motives to
8




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FAMILY RELIGION.

obedience, drawn from the fitness of the case, the right
of parents to command, or filial affection, may be invoked,
to secure a proper regard to parental authority; but
underlying all these, without whose support they may
fail of effect, is this law of God: "Obey your parents in the Lord." Hence, throughout the period of
youth, children should continue, most implicitly, to rever,-thrluthority of their parents. Thus, (1.) they should
select their associates and their books, which may be the
most dangerous or most profitable companions, according to the direction of their parents. (2.) Let them be
cautious in spending the money with which they may be
entrusted, in any way contrary to parental wishes, expressed or implied; and to secure a check on any tendency to depart from this rule, let them keep a careful
account of expenditures, and submit it to the inspection
of their parents. A regard to these suggestions is enforced by the lamentable evils, which often ensue by
their neglect, in the formation of vicious principles and
habits, under the influence of " evil communications,"
whether of persons or of books, and the rise and growth
of dispositions to concealment as well as to extravagance.
(3.) Children should have no secrets from their parents. They should early and constantly cultivate the
most unreserved intercourse with these, their natural
guardians, and best friends; repose on them their entire
confidence, consult them on all occasions of doubt and
trial, and meet with frankness and candour all their advances to encourage such confidence. Many a youth
has commenced a course of fatal defection from truth




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87

and duty, by making confidants of indiscreet or evil-minded
persons, and concealing his sentiments and plans from
his kind and judicious parents.
(4.) Youth are often solicited to engage in what some
term "innocent amusements," such as dancing-parties,
or games of chance, or perhaps to attend the theatre or
race-ground.   A  consent to such solicitations, " only
once," it is urged, " can do no harm."  But such a consent does not " honour" parents, whose disapprobation
is well known, whether any perceptible evil be inflicted
on the disobedient child or not, in a particular case. It
is well known, that, even granting an innocent or indifferent character to pertain to a particular act of dancing,
or gaming, or attending the theatre, it paves the way
for another, and but few repetitions are necessary to induce a taste for amusements of this kind, which proves
a snare of souls, and leads to vices, that often drown men
in perdition. The best security for youth is, therefore,
not in their reasoning but in strict obedience to parents.
(5.) Youth and even children who have advanced in
their education, beyond the elementary stage, are often
tempted to question the propriety of pursuing some particular branch of study, deemed important by their parents or teachers, to whom parents have confided the
conduct of that part of their education. It is needless
to remark that mistakes are often made by the most judicious parents and teachers in such matters., But we
cannot discuss exceptions.   Ordinarily, they are the
best judges. At all events, the pupil is not the proper
judge. He can know nothing of the absolute or relative
value of Latin, Greek, or mathematics. Let him sedu



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FAMILY RELIGION.

lously aim to comply with parental wishes. Sometimes
parents, whose means do not permit them to give their
children a liberal education, endeavour to have them
trained to some honest and useful occupation, by which
they may earn a livelihood, and such should cheerfully
adopt the course thus indicated.    In all such cases,
disobedience or a wilful neglect of the proffered advantages of a preparation for the duties of life, almost inevitably leads to lamentable results. In either case, a
disobedient child, if not able fully to have his way, will
perhaps so conduct himself as to disappoint the parent.
Neglect of due diligence in study or labour, resulting in
ignorance for knowledge and inefficiency for capacity,
lays the foundation of greater evils. Perhaps the teacher
or master mechanic, worn out by incorrigible conduct,
dismisses the boy in such disgrace, that all similar advantages with others are forfeited. Unfit for the sphere
of life to which they had been destined, and by lost time
and the habits of idleness formed, prevented from seeking any other, such youth often become the grief of
parents, useless drones, and successful candidates for
graduation in the school of vice. Or if, with some partial acquirements, they undertake the duties of a calling, failure and disappointment from incompetency add
strength to those habits of idleness which have been
partially contracted in their efforts to elude or resist parental authority. For though discouraged from labour,
Satan, who " ever finds some mischief still for idle hands
to do," encourages them to vice and dissipation. Idleness and vicious indulgences, alternately causes and effects, soon bring their inglorious career to a close, in tlhe




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89

appropriate graves of obscurity and infamy. The Sabbath-breaker, the thief, the highwayman, the pick-pocket,
and the murderer have often dated their disgrace and
misery from the first act of disobedience. Numerous youth
of both sexes, and all grades of society, may be found,
in all parts of our land, who most painfully illustrate the
evils of filial disobedience. How many half educated or
half-trained young persons are there, who idly doze away
their mornings in the sluggard's slumbers, spend their
days in lounging, tattling, and gossipping, and their evenings in frivolous gaieties, or the perusal of pernicious
books; while their parents laboriously toil for the support
of their useless, and worse than ungrateful, sons and
daughters!
(6.) Let not children despise the moral restraints and
religious instruction of their parents. Even should they
not appreciate their value, they ought to submit cheerfully to the use of all those means, by which parents may
endeavour to train them for heaven. Let them beware
of yielding to the sophistical suggestions of their own
hearts, or of wicked men, that no benefit will arise from
instructions which they neither appreciate nor desire,
and restraints which are unsuitable to the season of
youth. Some such suggestions will be discussed in a
succeeding chapter. Chapter vi. It should be enough
for children to feel that their parents desire, and also
know, what will best promote their welfare; and though
they may not appreciate their commands, let them obey.
3. When youth approach the period of adult life, although they may not be subject to the same methods of
parental control as at earlier periods, they should still
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be governed by the spirit of the great law of filial obedience. Should they have grown up disobedient, they
will rarely reform, except by the intervention of God's
grace. But if they have been obedient children, under
right culture, they will more readily continue to yield
submission to parental authority, when the convictions
of reason and the dictates of enlightened conscience shall
have come to sustain its requisitions, and especially,
when a right home culture has been attended by the
promised blessing of a Divine renewal. Ps. lxxviii. 5-7.
(1.) As those requisitions assume more and more the
character of advice, so the grounds of conformity will become more and more those of reverential regard. Such
youth, amidst all the glowing hopes of that ardent
period, will still entertain moderate estimates of their
own powers, and defer to the guidance of parents. When
these, by their education or position, have entitled themselves to such deference, this respect for their authority is
obviously as easy as it is amiable. But it often happens,
in our rapidly progressive land, that parents rear families of children to the enjoyment of far greater privileges
than they ever possessed, especially as to the advantages
of education. Now young persons, whose fathers and
mothers are thus intellectually their inferiors, will often
be tempted to slight their advice, even on subjects within
the limits of their knowledge and capacities. This is a
violation of the great law of reverence due to parents.
Sensible persons will not demand more respect than that
to which they are entitled, and children, properly reared,
will be ready to defer to the opinions which claim that




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91

deference, as well because they are those of parents as for
their correctness.
(2.) On no subjects are youth more liable to violate
the spirit of the Divine command, which we are considering, than on those of marriage and its antecedents.
Many, otherwise dutiful and respectful to parents, become so far the dupes of the false views which often
prevail, that they studiously avoid all consultation with
them, on the propriety of their preferences, or the methods to be adopted for securing success in their matrimonial projects. Some proceed so far, in this palpable disregard of parental control, as to evade those laws which inhibit marriage when under age, except on the permission
of parents, by escaping, like culprits, beyond the jurisdiction of the State of their residence.
Now with all reasonable concessions for the force of
mutual attachments, and with the admission that parents
may sometimes be unreasonable in their objections, we
must contend, that these palliations of this very popular
kind of disrespect and disobedience, are not a justification. The error begins in a want of that confidence
which children should cultivate. It is aggravated by a
false view of the nature of marriage, of which we have
before spoken. Passion may mislead the judgment, but
true love implies its exercise. Young persons should
abstain from associating with those, a union with whom
would incur parental displeasure. These remarks apply
particularly to females, inasmuch as few males marry
under legal age. In so far, however, as they commit
themselves, while under age, to a connection disapproved of by parents, they violate parental and State




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FAMILY RELIGION.

law in effect, though the connection be not formed till
they are legally permitted to act independently. Both
parties incur great risk. A young woman should be
guarded how she subjects herself to one who has not
learned to obey; and a young man, how he takes to his
bosom one who begins a life of professed obedience in
one relation, by an act of distressing and insulting disobedience in another. It has been often observed that
such marriages, with few exceptions, prove unhappy;
thus sustaining the old adage, that an undutiful son or
daughter does not make a good husband or wife.
(3.) Indeed, in whatever relates to a settlement in
life, as the choice of a profession, the location for business, and the methods of prosecuting it, dutiful children
will yield readily to the advice of those, of whose good
will they can have no suspicion, even should the propriety
of some of their suggestions be questioned. As they become engaged in the active pursuits of life, let them
never permit the most engrossing occupations of their
callings, to prevent them from showing to their parents
marks of respect, by visiting and cheering them amidst
the infirmities of age, and aiding them, if poor, by contributions to their support. How touchingly beautiful are
these eminent examples of filial piety, afforded in the
lives of Joseph and David! The former, amidst all his
glory and royal dignities in Egypt was mindful of his
aged father, and brought him to be " nourished in the
best of the land," (Gen. xlvii. 12,) and the latter, when
a hunted fugitive, before the envenomed rage of a powerful and vicious rival, found the means to provide a secure refuge for his father and mother, till he could know




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93

what God would do for him.     1 Sam. xxii. 3. And
with what tenderness, did the blessed Jesus, in the last
moments of his expiring agonies, when " he saw his mother and the disciple standing by whom he loved," say
" unto his mother, Woman, behold thy son," and " to
the disciple, Behold thy mother!" John xix. 26, 27.
Children should show a filial regard for parents, after
their death, by scrupulously executing their wills. Even
should there have been made an injudicious distribution
of property, let no reflection be cast on the honour of
the parent, by a refusal to abide his decisions. Rather
let children submit to injustice, if they innocently may
do so, than tarnish the reputation of a parent, by the
expression of a suspicion of his fairness.
Children who have families of their own will derive
great aid to their efforts in training their children, by
thus conducting themselves in regard to their own parents. Their example will deeply impress their sons and
daughters with feelings of respect and veneration for
them; and thus, while, rendering a tribute of duty and
affection to those who are passing away, they will be
preparing those who come after, to entertain and evince
like sentiments towards themselves.
To their teachers, as far as they occupy the place
and perform the duties of parents, children owe the
same kind of obedience and honour, during their temporary relation. They should behold in the teacher, only
a substituted parent, and nothing would more tend to
smooth the paths of teachers and pupils, than the cultivation of a reverential regard for the former, in the
minds of the latter.




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Indeed, it would be easy to show that the spirit of the
Bible law ought to influence the young in their demeanor
to all their seniors in age and superiors in authority.
" Thou shalt rise up before the hoary head, and honour
the face of the old man," (Lev. xix. 32,) is the inspired
precept. A proper regard to the opinions and feelings
of older men will exercise a healthy conservative influence on the opinions of the young, and thus on that of
society, in which they must soon be actors. Could we
see this great law of subordination fully recognized in
th- conduct of those who are now young, we might well
rejoice in the future of our country. When in virtues,
as well as vigour, "our sons are as plants grown up in
their youth," and "our daughters as corner-stones, polished after the similitude of a palace," we may well exclaim, " Happy is that people that is in such a case."
Ps. cxliv. 12-15.   That such may be our case, let
us earnestly endeavour to inculcate on all children,
in families and in secular and Sabbath-schools, the principles and duties of the Divine law of obedience.
OF BROTHERS AND SISTERS.
The Scriptures have not included the relation of
brothers and sisters, among those whose duties are
made the subject of special instruction. Yet the common relation they sustain to common parents, and the
influence of their conduct to each other, not only on the
peace and order of the house, but on all the means of
parental government, will justify a few suggestions on
their relative duties.
The parental admonitions to the cultivation of kind



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95

ness, gentleness, forbearance, meekness, tenderness, forgiveness, self-denial, generosity, and benevolence in their
intercourse, if duly heeded, will ensure the performance
of their mutual duties. Brothers especially owe to sisters the most marked politeness, that which springs from
the heart-felt desire to make others happy. They should
cultivate the habit of showing them the deference due to
their sex, yielding to them the first places in the domestic circle, and endeavouring to promote their comfort
and happiness. Boys are often known to lavish such
attentions on other girls, while neglectful of their sisters.
However proper the one course, the other is wrong. Let
sisters, on the other hand, not be exacting in demands on
their brothers.  They may make them      full amends for
their deference, by contributing to their entertainment
while in doors. They will thus materially aid in cultivating in their hearts a love of home, and few boys are
in danger from temptations, who truly love home. They
may greatly aid in checking the natural tendency of
boys to rudeness, soften their manners, and, at the same
time, greatly encourage them to diligence in duty, manliness, and uprightness. There is a mighty power for
good in the influence of a gentle, loving sister on a brother. The older should aid parents in instructing and
training the younger, not by domineering or usurping
authority over them, but by the kind and gentle deeds
of sympathy, by aiding them in their lessons, encouraging them to effort, preparing means for their innocent
amusement, and, above all, by setting an example of the
virtues which they ought to imitate.
The Scriptures have used these terms of relationship,




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to express that of the members of Christ's church, thus
not only sanctifying them, but also intimating the tender and endearing intimacy of the relation: and our
Lord has been pleased to reveal himself to his people as
their "elder Brother." Christians are exhorted to "love
as brethren." Let brothers and sisters love as Christians, be faithful in their common and their mutual duties, and thus enhance the value and the loveliness of the
family constitution.
SEc. V.    The responsibilities and duties of Masters
and Servants.
The necessities of every civilized community demand
a class of labourers who sustain the position of inferiors
to those whom they serve.
This state of society has occasioned several topics of
inquiry, belonging properly to the science of political
economy, which we are not here called to discuss. They
are topics, on which the sacred writers have forborne to
instruct us, as they have also on similar subjects touching the various forms of civil government. But they
have very distinctly recognized the relation of master
and servant, and fully taught the nature and obligations
of the duties of both parties. Indeed, no relation of
this life has received more attention from the writers of
the New Testament.    Our Saviour uses its tenor to illustrate the relation of himself and his disciples, incidentally recognizing the superiority of the master and the
subjection of the servant. Luke xvii. 7-9; xxii. 27.
John xiii. 16. Paul, in several of his Epistles, (1 Cor.
vii. 20-22. Eph. vi. 5-9. Col. iii. 22. 1 Tim. vi. 1-6. Tit.
ii. 9-10. Philemon 10-17,) and Peter, (1 Pet. ii. 18-20,)




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97

have fully explained the nature, and earnestly urged the
obligation of the duties of both parties. These full and
frequent inspired teachings on this subject were peculiarly pertinent, because, during the apostolic age and
wherever Christian churches were formed, there existed
a form of servitude, peculiarly severe and oppressive on
servants, and which exposed masters to unusual temptations to an abuse of power. Both masters and servants
were among the converts to Christianity; and the sacred
writers, without discussing any questions touching the
expediency or necessity of the relation, but treating it as
a fact in the constitution of society, apply the principles of the gospel in defining and enforcing the duties to
which it gives rise.
Of several passages already referred to, we quote the
following, as presenting a connected exposition as well as
an excellent and comprehensive summary of the inspired
teachings.
" Servants, be obedient to them that are your masters,
according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ. Not with eye-service
as men-pleasers, but as the servants of Christ, doing the
will of God from the heart; with good will doing service,
as unto the Lord, and-not unto men; knowing that whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he be bond or free. And tye
masters, do the same things unto them, forbearing threatening; knowing that your Master is in heaven; neither
is there respect of persons with him." Eph. vi. 5-9.
In this and the parallel passage in Colossians, the
duties of servants appear to be more specially and fully
9




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expounded than those of masters. We observe also that
both in the Epistles to Timothy, and that to Titus, and
in the Epistle of Peter, they are fully presented, while no
special address is made to masters. This peculiarity of
the apostolical teaching on this relation is partly explained by the obvious consideration, that servants are
liable to the influence of peculiarly strong temptations to
neglect of duty, and are, at the same time, exposed to
suffer under a tyrannical abuse of authority, by which, in
this sinful world, at all times their lot has been signalized.
Hence they need the more emphatic admonitions to duty,
and the more pointed exhortations to persevere in well
doing, amidst all the untoward circumstances of their situation. But if we consider the phrase, "Ye masters, do
the same things unto them," we shall have reason for
regarding masters as more fully exhorted, than the brief
portion expressly addressed to them might seem to imply.
All that regard for Christian principle, which is urged on
servants for the regulation of their conduct, thus becomes
as fully applicable to masters. Indeed, as the duties are
correlative, we may infer that whatever be the conduct to
which servants are exhorted ought to meet corresponding
conduct on the part of masters; so that if the former are
to render an "earnest, conscientious, and religious service," the latter must exercise an earnest, conscientious,
ard religious government." Eadie on Eph. vi. 9.
I. The word "master," is the translation of a Greek
word, pcos, meaning lord, owner or possessor. The more
common term, AouroTr, to designate one sustaining this relation, used in other places, (1 Tim. vi. 1. 1 Pet. ii. 18,)
is indicative of absolute control or despotic authority.




ï~~FAMILY RELIGION.

4)

1. This authority however, is limited by the phrase
"according to the flesh," which distinguishes the master
on earth, from t1e Master in heaven. His control only
extends to that which is external. His right to the labour of the servant does not imply a right to control his
conscience.  The soul of the servant is free. The master may not abridge his religious privileges, to which he
is entitled according to his station in life, nor can he
justly hinder his performance of religious duties. The
master's right does not include a right to abuse or injure
his person by cruelty, or to use him for other purposes
than those which are implied in the right to fruits of his
reasonable labour.
The master's authority is farther limited by the phrase,
" do the same things to them," as already suggested; this
means that the master as well as the servant must subject his conduct to the control of Christian motives and
principles.  He must rule as subject "to the Lord," as
" fearing God," and as 1 doing the will of God from the
heart."  As the servants of " believing masters" must
not "despise them, because they are brethren," so masters of believing servants must treat those servants as
brethren, though brethren in an inferior station of life.
Though the power of the master is despotic, the despotism is not that of an irresponsible ruler, but that of
the family constitution, as prescribed by God and having
its foundation in love. The master must love his servant, not as an equal, but as a servant, and accordingly
treat him with all that consideration of his welfare,
which the relation subsisting permits and requires.
2. The general principle of such treatment is thus:......




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laid down:     "Masters, give unto your servants that
which is just and equal."     Col. iv. 1.  The servant, in
authority, station, and other circumstances of social life,
is inferior to the master. But this inferiority does not
destroy the social and domestic rights and privileges
which belong to him as a human being, in the sphere in
which God has been pleased to place him. Such he may
forfeit, as others may, by crime, or he may lose them
by unavoidable dispensations of Providence; but in no
case is such forfeiture a necessary incident of his condition as a servant.* This precept farther inculcates on
masters the duty of fairly compensating servants for
their labour. Peculiar circumstances connected with the
commercial condition, and other interests of particular
portions of the country and the world, so vary the value
of labour and the cost of living,-and individual interests
are necessarily so modified by those of the class to which
they belong, that it is impracticable to lay down specific
rules for regulating the conduct of masters in the particular, now under consideration. This much, however,
may be regarded as a sound exposition of Scripture
teaching capable of general application. Masters must
avoid taking advantage of the necessitous and dependent
* We are pleased to know, that under the influence of a healthy
public sentiment throughout our Southern States, a growing respect
for the sanctity of the family union among servants has long existed.
In some states, public sentiment alone very generally prevents its
needless violation; and in others laws, vigorously enforced, have secured
for this class of labourers, as great and often greater exemption from
an invasion of their integrity and peace, than exists in those countries where the exigencies of poverty alone produce such conse.
quences..  ".




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101

condition of servants. The provision for their remuneration should secure for them comfortable lodging and
clothing, and sufficient wholesome food.    This is the
average, when helpless children, the infirm, the feeble,
and the aged are comprehended with the able efficient
labourers, as a class, to which as such they are entitled.
In reaching this average we are also to take into view a
proper consideration of the burdens and casualties of the
service, and the value of the aid which masters give to
render the labour of servants more productive. Servants
should also be allowed every innocent gratification and
suitable recreation, compatible with that steady and mild
exercise of the master's authority, which is necessary to
promote the welfare and happiness of both parties. Conscientious masters will carefully look after the health of
their servants, not only by securing for them when sick
all requisite medical aid and nursing, but also by restraining them from habits injurious to health, and providing
for them in all seasons of infirmity and helplessness,
whether of early life or declining age.
3. Under the obligations of the Scripture precept, "to
forbear threatening," masters are bound to a humane
and considerate regard for servants. Thus they should
not address them in angry and harsh terms, using sneers,
gibes, and taunts, or expressing unkind and uncharitable
suspicions of their integrity and fidelity. They should
not make rigorous exactions of service, but appoint a
reasonable task, prevent needless exposures to inclement
weather or liability to the necessity for any undue or
unreasonable exertion, and give a candid consideration
to excuses for delinquencies and imperfections.
9*




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Kindness and gentleness may be mingled with firmness
in all governments, and punishment of whatever nature
is always more efficient when administered with calmness,
and under an evident sense of performing, conscientiously,
a painful but necessary duty. The obdurate and intractable are thus more readily subdued than by threats
and bursts of passion, or sudden and angry inflictions of
any kind of punishment. Sympathy, compassion, and
protecting care will solace the suffering, make tranquil
the slumber, and content the spirit of the humblest servant, while acts of a Christian temper pleasing to God,
will produce a blessing to the master himself.
4. The condition of servants, being, for the most part,
one of poverty, dependence, and ignorance, they are exposed to many evils through the ill will of others, or their
own imprudence and improvidence. Against such it is
the duty of masters to fortify them by all proper means.
They should warn them against the artifices of those who
would take advantage of their peculiar condition, by defrauding them of their rights, in their petty commerce, or
by inveigling them into vicious practices, or who would
injure their characters or persons by defamation or violence. They should protect females from insult and degradation, and both sexes from undeserved accusations and
punishments. They should also endeavour to train them
to habits of neatness, care, and economy. Their position
tends to render them thoughtless and improvident. They
are not only in danger of regarding exemption from labour as the highest happiness, thence indulging in idleness
whenever they have an opportunity, but they are peculiarly liable to make foolish outlays of money for present




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103

gratification, regardless of the future. It is one of the
frequent incidents of their condition in life, to look forward for provision against the wants of age, to some
source out of themselves. Masters, who regard the best
interests of those who serve them, will endeavour to overcome these propensities which enure to their ultimate unhappiness.
5. It is the.duty of masters to exercise a watchful care
over the moral and religious interests of those placed
under their control. They should earnestly warn them
against the evils of intemperance, and the vices which
prevail so often among persons of the labouring classes.
They ought to urge all, and require the younger, to use
the appointed means for their religious culture. So far
as possible, let them personally instruct them, whether
by set lessons of some systematic form of religious teaching, or by conversation, in the doctrines and duties of
religion; and set them a pious and godly example, impress them with a proper sense of their responsibility to
God, and by every possible mode show them that they
are equally concerned that their servants should perform
their duties to God, as to those who rule over them in
this world.
To the faithful performance of the duties now expounded, many incentives may be addressed to masters.
(1.) They should feel urged by a proper consideration
of the station and circumstances of those under their
control.  Servants are relatively poor.  Over the poor,
the Scriptures teach us, God extends a peculiar care.
Benevolence to such is a duty to him, which he will not
fail to reward, (Lev. xix. 10. Deut. xv. 11. Ps. xli. 1.




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Prov. xiv. 21,) while their oppressors are the objects of
his holy indignation. Is. iii. 14, 15: x. 1, 2. Prov. xxii.
16. Ps. lxxxii. 1-4. Our blessed Lord " became poor"
and "took on him the form of a servant."  Phil. ii. 7.
2 Cor. viii. 9. He thus honoured poverty, and by his
sympathy with the poor and his tender kindness to them,
left us an example for our imitation, in the exercise of
that pity and gentleness, for which poverty appeals to a
Christian heart. There is also a peculiar power in
the touching appeal, " Behold, I am thy servant!"
which may be considered as addressed to the master,
by one who is dependent on his care, whose services
have enured to his advantage, who has perhaps watched
over his infancy and childhood, ministered to him in
sickness, and shared the sorrows of his bereavements
and afflictions.
2. The general Christian duty to the ignorant and
unenlightened in the truth, which " makes wise to salvation," is specially obligatory on the master.  While
called to " do good unto all men," as he " has opportunity," (Gal. vi. 10,) he should feel incited to labour for
the spiritual benefit of his servants, both by his abundant opportunities and their great need. He has control of their time, and can secure for them privileges
which, left to themselves, they would neither ask nor
seek. They are ignorant, and by the necessity under
which they are placed to be continually engaged in labour, are often deprived of many religious privileges,
which others enjoy, even if desiring them. They are
credulous, easily misled and exposed to sore trials of
principle. Like all other human beings, they will have




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some religion. This reflection is specially worthy of attention, when it is borne in mind, that servants exert a
great influence on the youth of the family, as nurses and
companions of their childhood.    Not only therefore, the
spiritual well-being of the servants, but the interests of
the master, whose prosperity and happiness is connected
with their moral character, the principles and conduct
of his children, the peace, order, and well-being of the
family and of society, conspire in urging on him the duty
of providing for them instruction, and training in the
truths of revealed religion; the system of faith which
alone teaches man how to live well and to die happy-alone
fits for the duties of time and the destinies of eternity.
3. Let masters remember that "they have a Master
in heaven;" neither is there respect of persons with him.
Eph. vi. 9. Before his bar, all must appear, divested
of all the authority of earthly relations, and held to a
strict account for the " deeds done in the body."   Happy
will those be, who can there meet servants, eternally
blessed by their agency, and present them as crowns of
their rejoicing for ever.
II. SERVANTS* are subjected by the apostle to the
* The Greek word Aovxos, translated servant, has the more specific
sense of slave. Such is evinced by its etymology, being a derivation
of oEW to bind, and by its opposition to EXeepos, free. Eph. vi. 8.
1 Cor. xii. 13. Rev. xiii. 16, &c. The best Lexicons, such as Wahl,
(Robinson's translation,) Bretschneider, Passow, Liddel and Scott, and
the leading commentators, Poole, Scott, Macknight, Olshausen, Eadie,
and Hodge, all sustain this view. Even when used in a figurative
sense, the word expresses the idea of stringent obligation or devoted
service, as may be seen by its use to denote the relations of Christians
to the Saviour. Rom. i. 1. Phil. i. 1. Acts xvi. 17, &c.




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same great law of obedience under which children are
placed, and the nature and limitations of that obedience
are substantially the same. They are exhorted to "do service as unto God and not man," " with fear and trembling,"
or an anxious solicitude to please him, "in singleness of
heart," or sincerely, "as the servants of Christ," (Eph. vi.
5-9,) and "to please their masters well in all things, * *
that they may adorn the doctrine of God our Saviour."
Tit. ii. 9, 10.  Obedience to "their own masters" is a
part of the duty they owe to their " Master in heaven;"
and yet while due "in all things," the most abject cannot be scripturally required to violate the dictates of an
enlightened conscience, since the duty to his " master
according to the flesh" is limited as well as defined by
his duty to God, to which such a violation would be opposed.
During the apostolic age, and in those countries of
which the early Christians were residents, servants were
peculiarly liable to those temptations to disobedience
and that neglect of duty, which are always incidental to
their condition. The instructions and admonitions of
the inspired writers are well adapted to such a state of
things.
(1.) Servants are exhorted to sincerity and honesty
in their deportment.   " Singleness of heart" is opposed
to all duplicity or hypocrisy, such as those evince, who
make an appearance of labour while loitering, or who
We prefer in this discussion, and with this explanation, to retain
the more general term servant, as our Bible translators have done;
which denotes the condition of all, whether in bondage or freedom,
who are subject to the control of others.




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107

promise readily and perform lazily, or do not perform at
all. It is also opposed to "eye-service," which a mere
fear of punishment, as only desiring "to please men,"
to their own advantage, might produce.
(2.) "Not purloining but showing all good fidelity."
Tit. ii. 10. Purloining or "keeping back," as the word
here used is elsewhere rendered, (Acts v. 2,) is a vice
to which some servants are peculiarly addicted, under a
false principle of morals, that while honest in their relations to others, they may appropriate to themselves the
property of their masters, which may be the fruit of their
own labours.    Indeed, all the vices forbidden in the
eighth commandment are incidental to poverty. Prov.
xxx. 9. But the apostle admonishes servants that such
conduct is a breach of "good fidelity," which itself is
eminently the result of a conscientious Christian obedience.
This fidelity also requires that servants avoid wilfully or
carelessly destroying, injuring, or wasting their master's
property, or permitting others to do so, if it is in their
power efficiently to interfere; and as their reasonable appointed labour is part of such property, they are bound
to the profitable employment of their time. The vices
to which sincerity and fidelity are thus opposed, are those
to which all servants are, more or less, inclined. They
do not appreciate, if they always rightly comprehend,
the connection of interest which may exist between their
masters and themselves, and cannot, by any reasoning,
either specious or sound, be induced properly to apprehend the duty of care, diligence, and honesty in a service,
which they regard as enuring only to another's benefit.
It is only on the principle of Christian obedience, that




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faithfulness in these particulars can be efficiently inculcated.
(3.) Servants are exhorted to "count their own masters worthy of all honour," and to avoid despising them,
especially if "believers."  1 Tim. vi. 1, 2. Though as
opposed by "doing them service," the word, "honour,"
may here mean obedience; yet as already explained, it
may be taken in the wider sense of reverence, or that
mingled fear and love, which secures obedience as well
to the known or implied wishes of the master, as to his
explicit commands. It implies respect for the person
of the master, and a polite and deferential demeanour
towards him.   It is opposed to "answering again,"
(Tit. ii. 9,) and to all that sullen, ill-concealed reluctance,
which marks an obedience only compulsory in its cause,
and selfish in its ends.
(4.) Patience and submission under merited chastisement, is urged by the apostle, (1 Pet. ii. 18-20,) when
he reminds servants, that the only "glory" of "being
buffeted," is in being "buffeted wrongfully."   Those
who do wrong and suffer for it, cannot prefer a claim to
be the victims of persecution for conscience toward God.
Hence, obedience is urged, not only to the "gentle,"
who may not be disposed to adopt harsh measures to enforce it, but also to the "froward," who will be ready to
use them.
We are interested to notice how the sacred writers
have uniformly enforced every suggestion of duty by an
allusion to Christian obligation. The fear of God and
relation to the Lord Jesus Christ, (1 Cor. iii. 22-24,)
at once indicate the disposition and the motive to duty.




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A regard for the name and doctrine of God, (1 Tim.
vi. 1, 2. Tit. ii. 9,) and a desire to honour him in the
persons of his believing children, are adduced as incentives to Christian honesty and humility; and the rewards
of the inheritance, to be meted out in the great day according to what every man doeth, whether " he be bond
or free," (Eph. vi. 8. Col. iii. 24,) are held forth to
stimulate the servant to zeal, diligence, and a conscientious performance of the most trying, and often the most
thankless offices which men are ever called on to render
for the benefit of others. Let not the humblest Christian
servant be discouraged. Though poor and despised of
men, let him remember that the Lord of glory honoured
poverty and servitude by becoming poor, and taking " on
him the form of a servant," and he too was " despised
of men." Let him then seek to walk in the steps of
Christ, and by patient continuance in well-doing put to
silence the ignorance of foolish men. His toils and hardships may wear down his vigour, and the ingratitude and
wickedness of the cruel, drink up his spirits; but he is
not degraded. The great Master has reached down the
hand of his mercy, spoken peace to his heart, made him a
freed man of Christ Jesus, and thus given him hopes
which survive all earth's sorrows, a freedom which no
shackles can diminish, and a nobility which no earthly
potentate can confer. Nor is it to be forgotten, that
even in this world, such secure the confidence, respect,
and love of their masters, and of all wise and good men.
Let those who have "believing masters," aim rightly to
improve the spiritual advantages they possess.
Were masters and servants imbued with the true spirit
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of the gospel, no part of the family constitution would
more strikingly illustrate the beneficent influences of
Christian principle, because, in no part does our depraved
human nature find more frequent or influential occasions
for the manifestation of its worst passions, and the
greater the obstacles, the more glorious the achievement.
Let masters earnestly address themselves to their duties,
and servants with humility and docility accept the instructions of the word of God, and then the evils which
a rash philanthropy would remove, at the risk of inducing far worse, would be gradually subdued before the
purifying and ennobling power of Christian principle.
All earthly relations will soon terminate. Masters and
servants who may have lived on earth in the performance
of their respective duties, under the influence of Christian motives, will soon rejoice together, as heirs of the
common grace of a common Father, when the toils and
temptations, and the anxieties and griefs of time shall
have been forgotten, amidst the ever growing glories of
the redeemed servants of Christ in heaven.




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I
CHAPTER III.
THE BEST MEANS TO SECURE THE ENDS DESIGNED BY
THE FAMILY CONSTITUTION.
IF the several members of a household perform their
duties, as perfectly as is consistent with that moral infirmity which pertains to man's best services, we are
persuaded that the family will be a nursery of sound
morality, useful knowledge, and true piety. In such a
household, love, peace, and order will reign; and, "so
far as it shall be for God's glory," and the good of its
members, health and plenty will abound.    Those inmates of the house who are of mature age, will be the
most reliable elements of a prosperous state and an efficient church; and those growing up under their influence,
will be prepared to take their places, and transmit to
others, after them, the benefits of this wisely ordained
institution for promoting man's present and future welfare.
That the family constitution is not always productive
of such results is, alas! too true. But such failures are
not ascribable to a defect in that constitution. They
are due, either to ignorance or neglect of the means by
which, in the providence of God, the duties essential to
success may be properly performed. In speaking of the
nature of the family constitution and the duties of pa



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rents on whom its character and efficiency mainly depend,
we have had frequent occasion for adverting to the essential connection between the proper government and
instruction of children, and the successful operation of
the family constitution. The means, therefore, by which
children are rightly educated, are those of leading importance to secure the ends designed by this organization.
SEC. I. Family Government.
A well ordered family government is not only a most
valuable means for the purpose in view, but sustains
such an intimate relation to all other means, that without
it, their efficiency is greatly impaired. The memorably
disastrous failure of Eli in his parental duties, to which
we have before referred, was owing to an inefficient government. We learn that he instructed and warned his
sons, but " he restrained them not."  We are warranted
in supposing, that his sons had been carefully instructed
in the truths of revealed religion, but their neglect of
duty and indulgence of sinful passions had made them
vile, and, with all their advantages of knowledge and
privilege of position, finally wrought their ruin. There
may be still found but too many illustrations of Eli's
faults. Such give countenance to the frequent allegation that the children of the pious derive no benefit from
a religious education. But whenever such an allegation
is made in respect to any special case, let the inquiry
be also made, whether there has not been a repetition
of Eli's mournful fault. There may be a right government connected with a defective course of teaching, so
far as such an incongruity is practicable, and then also




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will there be deplorable results. But this fault occurs
less frequently.
1. As obedience is the fundamental principle of all filial
duties, so the requisition of obedience is the prime elemeht in the exercise of parental authority. At the
earliest practicable period of a child's life, a training to
prompt, implicit obedience should begin. This period is
earlier than many suppose. Even the infant, yet hanging on the mother's breast, may be taught to submit to
her will. If the habit of obedience be fixed in early
childhood, the task of the parent in governing, and that
of the child in obeying, will daily become easier. But
the longer parents neglect laying this foundation, the
greater will be the difficulty of establishing authority and
conducting that government, which depends on its establishment.
Said the mother of John and Charles Wesley, "The
first step to form the mind of a child, is to conquer its
will. When once subdued, then many indulgences can
be safely granted."
Said the guilty Webster, when about to die for the fatal blow he dealt poor Parkman-not in malice but in
rage-" In early childhood, mine was a quick and offhanded temper, which was never subdued. I was a petted
and indulged child, and all this is the end of it." Restraints are necessary for the young.
Commands and prohibitions should not be too much multiplied, lest by forgetfulness or a weariness in securing
compliance with many minute requisitions, the inattention of parents produce carelessness in children. To
avoid a similar evil, parents should beware of hasty or
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capricious orders, now sternly requiring a duty, or prohibiting an indulgence, and then, with no sound reason
for the change, readily remitting all exercise of authority.
It is of great importance, that parents embrace opportunities of giving practical lessons on the connection between obedience and happiness. They may, without descending to a coaxing process, impress the minds of
children with this truth, by requiring their obedience in
things, which call for little or no self-denial, but to which
they are not specially predisposed, and then gradually
advancing in the nature of their demands, till their children begin to feel, that, at whatever present inconvenience
to themselves, obedience to their parents ultimately secures their own happiness. It will greatly aid in this
work, if parents will always be careful to impress the
minds of children with the conviction that they are their
best friends, and most earnestly desire their happiness.
They should condescend to take part in promoting their
innocent enjoyments, by affording them proper means of
amusement. It is one thing to gratify all the whims
and caprices of children, and another to gratify what is
reasonable; injudicious parents often act as if they regarded the amusements of their children as utterly unworthy of their notice, and some seem to delight in needlessly abridging them, interfering with their plays by unseasonable and often unreasonable requisitions to some
annoying and, it may be, useless engagement. In both
cases, there is danger that children will associate obedience and unhappiness, and will be tempted to more diligence in devising excuses than in performing duty.
Those, on the other hand, who find parents always ready




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to grant proper gratifications, and studious to promote their
welfare, even in requiring the performance of duty, will
be led to the exercise of that confidence in their parents'
wise regard for their interests, which, as they increase in
years, will become the efficient cause of a prompt, cheerful, and implicit obedience. We hardly need add, that
unlimited indulgence is utterly inconsistent with any
training to obedience.
Acts of disobedience should never pass unnoticed. In
every test to which the child is subjected, the parent
should. be clearly the conqueror. By this course, such
tests will become more and more infrequent. Above all,
let parents, at the earliest period of the child's dawning intelligence, impress its mind with the higher obligation
to obey God, and endeavour to fix the conviction, that
the obedience to the parent is subordinate to that due
to a heavenly Father. Children are capable of appreciating the force of such an obligation in very early life,
and when deeply fixed, it becomes a surer principle of
filial obedience, than any consideration growing out of
the parental relation or the obligations of gratitude;
while it is also a foundation for a system of religious
teaching. Indeed all those systems of securing obedience
by hiring children, by means of some indulgence or gratification of appetite, or extravagant rewards in money
or other valuables, are of doubtful propriety, in view of
the evils which the rewards often entail on them, and
ought to be utterly discountenanced, as unavailable to
any right training to the duty of a true filial obedience.
2. Kindred in nature, and one of the first fruits of a
training to obedience, is a training of children to habits




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of self-denial. Its earliest lessons are gained by obeying, for every act of obedience which requires of the
child the repression of his own desires, or a disappointment in his own plans, is also an act of self-denial. The
restriction of appetite, denial of coveted toys, the prohibition from some kinds of sport, and the requisition to
some conflicting duty, will be suggestive of the nature of
such training. But here too there should be caution,
lest by enforcing self-denial, without securing by its exercise some benefit to themselves or others, children
should be led to look on all such requisitions as rather
the acts of an arbitrary tyranny, than of desire for their
good. When, however, they perceive clearly a manifestation of such a desire, and find that self-denial, though
often a painful duty, may become a pleasing one, in view
of the proposed results, they will become ready for the
practice of this important element, in a wise training for
the stern realities of life.
3. The judicious use of rewards and punishments is a
subject of great difficulty in all plans for the government
of the young. We cannot consent, with the Scriptures
as our authoritative guide, to give place for a moment
to the suggestion, that children are to be controlled by
mere moral suasion. It is true, that as they develop
the reasoning faculties, they should be treated as rational
beings. It will indeed be a healthful exercise, to require
them, on suitable occasions, to practise the simpler processes of reasoning, and accustom themselves to rely on
their own judgments in matters of less moment. But
passion and inclination, even after reason asserts her




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claim to be heard, are often too impetuous to be restrained
by her yet feeble authority.
God has sanctioned an appeal to the hope of rewards
and the fear of punishment, as motives of conduct; and
the proper exercise of reason is not so much in teaching what is right, as in directing us to a proper appreciation of the rewards of well-doing, and the penalties of
evil-doing.  Now, at any age, but especially when very
young, children are almost daily called to submit to
regulations, the propriety of which they cannot understand. It would be vain to hope, that by mere explanation and persuasion, the ignorant child can be induced
to receive the nauseating drug, or be restrained from
imprudent indulgence in improper food. The rewards
which good conduct produces, as legitimate fruits, may
be supplemented by promises of special favours as additional encouragements to obedience. But such should
not be offered as a hire or as the sole incentives. As
the good which follows well-doing is contrasted with the
evil which follows ill-doing, so these promised favours
may be offsets of special threatenings. Parents should
always scrupulously fulfil such promises of reward. Care
should, meanwhile, be used to train children to regard
obedience as right, and that it should not be rendered
merely to obtain a reward or avoid an evil. Rewards
and punishments are means, not ends, of virtue.
To secure the good effects of punishments they should
be most faithfully inflicted. It is more important that
they be certain than severe. Indeed the severity is a
matter of discretion, in which parents must consider the
age, temper, temptations, and advantages of the child,




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and the nature and alleviations or aggravations of the
offence. There is a large class of punishments to which
none should ever resort: such as shutting up children in
dark closets, starving them to submission, wounding their
feelings by gibes and sneers, or abuse, and striking
them with the hand. The Bible is a book of eminent
practical wisdom. It makes no mention of these modes
of punishment. But it frequently urges the importance
of a discreet use of the "rod of correction," by which
the "foolishness" or wickedness -" bound in the heart of
a child" may be driven out. Prov. xxii. 15. "The rod
and reproof give wisdom," and "he that spareth his rod
hateth his son."  Prov. xxiii. 14; xiii. 24. The use of
the rod does not imply a needless severity. Indeed, the
wisdom of this "Divine ordinance," as it has been called,
is manifested in the selection of an instrument, by which
the measure of severity may be judiciously modified.
Objections to its use on the ground of the degradation
which it imposes, with the pain inflicted, will apply equally
to all species of punishment. In fact, the degradation
is rather in the ill-desert, than the punishment which is
incurred. Many parents make the sad but candid confession, that they cannot punish, except when in an
angry mood! This is much to be deplored. Such punishment as anger inflicts, is seldom judicious in time, degree, or method. The use of any instrument is then liable to be excessive. Haste and passion may involve the
parent in that great guilt of punishing the innocent, and
a resort to blows with the hand may be followed by
paipful consequences for life. Nothing more weakens
discipline than for parents to make a false charge, and




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inflict undeserved punishment. The child's sense of justice will be wounded, and the sting will long remain.
Proper and deserved punishment will fail in producing
its appropriate effect, and the parent himself will, perhaps, under the reacting impulses of his feelings, become
as unduly lax as he had been unduly rigorous.
Corporal punishment should not be used on slight
grounds, nor be frequently called into requisition. We
have often thought that it would be well, if some one, as
much superior to parents, in size and wisdom, as thea
are to their children, would be appointed to administer
to these hasty, passionate disciplinarians some chastisement, similar in degree and method, to those which they
visit upon their offspring.
The Apostle directs that parents bring     up their
children "in the nurture and admonition of the Lord."
Eph. vi. 4. By admonition, we understand the whole process of correcting, by words and acts, the faults, or enforcing the duties of children. Now this is such as the Lord
directs. It is a Christian duty. It should be pervaded with
Christian principle, and administered in a Christian manner, and for Christian purposes. The best conducted
school we ever knew was that of a gentleman, who always
preceded the chastisement of a pupil by a season of
prayer "Ifor him and with him." This deliberate and
solemn procedure, savoured, as it would be, with parental tenderness and affection, would effect more to reclaim the erring and stimulate the sluggish, than scores
of hasty, angry, and severe beatings with the rod of correction.
4. Not only ought the age, temper, and general char



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acter of the child affect the degree of corporal punishment,
but should influence the parent in every process of discipline. A word of reproof or even a look, will often
effect for one, what the rod will be requisite to produce in
the conduct of another. Quick and irascible, but easily
subdued tempers need more frequent, though milder
methods of discipline, than those of a more impassive but
stubborn nature. On one, encouragement is more efficacious than disapprobation. The frown which almost
breaks the heart of one little culprit, will be returned, by
a more resolute and refractory child, with pouts and insolence. In this connection, we may add, that careful
training should be used, to lead all children to act on
principle, instead of impulse. For the frequently recurring exigencies of life, which call for prompt decision and
energetic effort, it is highly important, that youth should be
habituated to act, not on the mere suggestions of a passing
emotion, but on the well defined purposes of a clear sense
of duty, and a firm determination to do what is right,
under all circumstances of hazard and temptation.
5. We add a summary of what we believe useful hints
on family government, but on which we cannot enlarge.
Those who govern others should learn to govern their
thoughts, temper, words, and actions; to be slow to speak,
and speak slowly,
They should be mild but firm, patient with the faults
of those under them; should sympathize with them in
sorrow, be helpers of their joy, and set an example of
forbearance, self-denial, and forgiveness.
Parents should never allow their children to be away




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from home at night, without knowing where they are, and
how employed.
Finally, all the members of a family should be trained
to punctuality, promptness, and regularity in business,
moderation in enjoyment, and patience in adversity.
SEC. IT. Physical Education.
We have already had occasion to advert to the importance of physical training, as a part of the education, by
which children are fitted for their place in society; and
it is fully entitled to our consideration, as one of the
means by which the design of the family constitution
may be secured.
Such a training is effected as much, or more, by the use
of preventives than by any course of art or scheme for
bodily exercise. Perhaps more injury has resulted from
some of the patented devices of modern times, inrespect
to the care of children, youth, and adults, than from even
a culpable negligence, which has not provided against
the evils to which all are exposed.
1. Fresh air and convenient access to a supply of good
water are essential requisites for a healthy residence.
Those are easily had in rural situations, and no less desirable, though difficult to be obtained, in cities. A family residence ought to be sheltered from bleak winds,
and the yard provided with shade trees, whether merely
ornamental or productive of fruit. Besides the obvious
advantages of such a locality on the score of health,
there is a good moral effect produced by the pleasing
associations which will gather about such a place. The
rooms, especially such as are used for sleeping, should
be airy, and well ventilated. By a proper care of all
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the offices of a domestic establishment, such as cellars,
dairies, kitchens, and stables, the decomposition of substances which engender foul air should be prevented.
The neatness of such premises, combined with other circumstances, produces the additional advantage of promoting the personal neatness of the members of a
family.
2. Much more of the health as well as comfort of children, and, indeed, of all the inmates of a house, depends
on the cook, than on the costliness, variety, and richness
of the materials used for food. The quality and soundness of meats and vegetables should be carefully inspected, but the process by which they are prepared for the
table is of equal moment. Dyspepsia, derangements of
the liver, and a long train of distressing nervous ailments,
which seriously affect the state of both mind and heart,
may be traced to the use of improper food. True, in
many cases the injury results from food too highly seasoned or too much enriched by the aid of unhealthy condiments. Still, bad cooking-especially of bread-is a
prolific source of evil. Children are oftener the victims
of unhealthy food than adults; and while it is the duty
of parents, as already inculcated, to prevent their indiscreet use of confections and richly prepared food, every
care should be used to provide them with a simple and
wholesome diet.   Many a cross temper has been increased, if not occasioned, by sour, indigestible bread;
and sometimes the punishment inflicted on a little child,
would be more properly visited on the careless cook, or
the yet more careless nurse or mamma. We are well
aware that all the attention which is desirable, cannot be




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given, by many families, to these and similar sanatory
regulations. Still the poorest in rural places can secure
neatness, good cooking, and fresh air; and even in crowded
cities, with but few exceptions, all who have homes,
could effect far more than many such do, were they to
divert some of their expenditure for useless and injurious
indulgences, to the valuable purposes suggested in our
remarks.
3. The natural disposition of children to take food
frequently, though in small qhantities at a time, which
some consider a species of amusement, ought to be properly encouraged.    They should have a taste for a
healthy, nourishing diet cultivated, and not be permitted
to use painted candies, richly seasoned cakes, and stimulating drinks, to lay the foundation for lives of pain
and premature death.
4. Children should be encouraged to follow the dictates
of nature, by being permitted great freedom of out-door
exercise. Let their bodies be duly protected by comfortably fitting clothing, avoiding too much wrapping,
which will induce undue tenderness, but equally shunning the other extreme of incautiously exposing their
yet tender frames, by the effort to " harden" them,-a
process which has often hardened the little victims of
quackery into corpses. The soiling of clothes or even of
the skin is a small matter compared with the advantages
of constitutions early invigorated. A free use of clean
water will easily repair the damage to the body, and is
a cheaper and healthier operation than the use of medicine to repair an enfeebled system. Still children should
be trained to cultivate true personal neatness, and to




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avoid slovenliness of dress. Neatness and morality are
nearly akin.
Let parents accustom children to habits of early rising.
Sound refreshing sleep is ordinarily best procured by the
use of mattresses,-and in order that children should have
enough sleep, they should be required to retire early.
They need more than adults. It is highly important
that they go to bed in a cheerful humour. The foolish
custom of keeping lights in their sleeping apartments,
when in health, ought never to be countenanced.
5. That children may have well developed bodies,
they ought not to be subjected to early and protracted
seasons of confinement in a school-room. Circumstances so vary, that no uniform rule on this subject can be
prescribed. Generally, however, the age of eight years
is a sufficiently early period, at which to place them under the most moderate restraints of school-rooms. Even
then, the hours of recreation should treble those of study.
As children grow older, the garden, the farm, riding on
horseback, or gunning will afford to boys proper opportunities for exercise, both in useful labour and entertaining recreation; while the cultivation of flowers, walks for
the purposes of a practical study of botany, or the lighter
services of domestic economy, will contribute to the
health of girls. Town life, by its very nature, and much
more by the tyranny of fashion, places many restrictions
on the physical culture of both sexes. Still by a judicious use of such facilities as may be enjoyed by most
residents in town, much healthier faces might be seen
among the children of our cities.
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should be early trained to submit promptly to the use of
all the usual methods of treating diseases to which they
are specially liable. Though the remark may appear
needlessly minute, it is a suggestion of great importance,
that they ought to be taught at an early period, to show
their tongues and throats. Many a child has been the
victim of its own ignorant obstinacy and parental neglect,
simply by hindering the physician from a satisfactory
examination of these organs. They should be led to regard the doctor as a friend: and hence should not be
threatened with him as one who will subject them to pain.
Let them learn that medicine, though bitter, is useful,
and be trained to proper habits of attention to the healthy
condition of their organs of digestion. By watching the
earliest appearances of disease, and using simple and appropriate remedies, protracted and painful maladies, permanently seated ailments or early death, are often prevented.
Parents should however be cautious, lest by the frequent
use of violent remedies, or the injudicious administration
of medicine, they foster, instead of preventing or healing
disease. Both for adults and children, nature is a good
physician, and the aid of doctors is oftener most valuable, when their knowledge is employed to inform us that
no medicine is needed.
SEC. III. Mental education.
The intellectual improvement of the members of a family conduces to the attainment of the purposes of its
constitution. The degree to' which mental culture should
be carried must, of course, be determined by considerations, which it is foreign to our purpose to introduce.
The circumstances of each family and of the several
11*




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members of each, must exert a controlling influence in
the matter. It is enough for us to offer a few general
suggestions on the nature of this culture, and the methods
by which in all ordinary cases it may be best secured.
1. Though a knowledge of letters is of material aid in
all processes of mental improvement, it is not essential.
Very young children, before being subjected to a course
of instruction in books, may be taught many valuable
facts, and trained to habits of observation and reflection.
The natural inquisitiveness of childhood should be encouraged by gratification on all topics of useful knowledge, which may be objects of their curiosity, and the
explanation of which they can apprehend. It has been
often said, that during the first five years of life, we learn
far more than at any subsequent period. It does not follow, however, that such learning will always be either
Lseful in itself, or contribute to a useful, mental, and
moral progress in subsequent life.
2. Hence, while the process of a mental education
should begin with the earliest dawning of intelligence,
great care should be used, then, and during all the years
of childhood, to give a right exercise to the faculties of
mind as they are developed. There is a great temptation
to fond parents, to make their children prodigies. Often
the memory of mere words is so cultivated, to the neglect
of the reflecting powers, that, even in after life, the subject of such a training continues sadly negligent in the
use of such powers. A mechanical or drawling method
of reading, acquired in childhood, may often be detected in
the pulpit or at the bar; and a defective pronunciation
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from the nursery and school-room, through life. The
art of reading is the key to knowledge. But in order
to its greatest utility, children should be so taught to read,
that they will love the employment. We seldom find
bad readers fond of reading, either to themselves, or to
others. Some, from disuse, forget how to read. It is of
very great importance then, that children should be
trained, in early life, to a good elocution, in which may
be comprised   correct pronunciation, emphasis, and
modulation. F'or young ladies, good reading is a more
valuable accomplishment than any or all of those more
costly parts of female education, to which the term has
been exclusively applied. Parents, whose own cultivation of mind and leisure enable them to be guides, are,
ordinarily, the best teachers of their children in these
very elementary, but truly important parts of education.
Such and all other, however, can contribute materially
to the culture of their children by securing for them the
society of the intelligent and well educated, and preventing their association with persons of the opposite character.
3. On the comparative advantages of an education at
home or in boarding-schools, on which so much has been
said and written, we can only offer a few general remarks.
In earlier life, for both sexes, and during all the childhood of girls, no influence can be substituted for that of a
home of ordinary virtue and intelligence. But there are
large numbers of families, who are prevented by circumstances, which they cannot control, from giving their
children a suitable education, unless they send them to
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under the parental roof, on passing the period of childhood, may often derive valuable advantages to their mental culture, without detriment to their moral character,
by a few years' attendance on well conducted schools, in
which, by reason of the numbers collected, a full corps
of teachers, and a complete scientific apparatus are provided.  Of course, a liberal education of boys can, in
very rare cases, be obtained, without the facilities furnished by academies and colleges. We have long felt
persuaded, that the objection urged against such institutions, on the score of demoralizing tendencies inseparably connected with their literary advantages, is unfounded. It will be found, on careful examination, that more
youth become hopefully pious, while members of our
well conducted academies and colleges, than can be found
in any other class of young men of similar age.* Let
the appropriate work of the family be well done, and,
ordinarily, public schools will be public blessings.
4. Both sexes should be educated alike, through the
period of childhood. Nor is it a disadvantage, should
they, for the same period, be associated together in
school. For girls, though not so essential as for boys,
a liberal course in the languages and sciences is highly
important, so far as it can be conducted, consistently
with a training in those parts of domestic life peculiarly
pertaining to their sex. But we are reminded that for
a large portion of the families in our country, these suggestions are of no practical value. It should, however,
be the object of all parents, to provide the best possible
intellectual training for their children; and those who
* See Princeton Review.-ART. II., January, 1859.




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129

cannot secure all the desired advantages, and are limited
to the elementary process, required by our baptismal
service, (Directory, vii. 4,) may so direct the reading
and associations of their children, that, as they grow up,
they will find in improving and entertaining reading a
great security against the temptations to sinful pleasures,
will form tastes and habits of thinking which will be the
means of self-culture, and will become more capable of
appreciating the teachings of the pulpit as well as those
of pious parents. From the ranks of such youth, have
sprung many of the most eminent, self-educated men in
all professions, and they furnish the great mass of intelligent, virtuous citizens for the State, and active members of the household of faith.
SEC. IV.   Religious Education.
But no measure of intellectual culture, unaided by the
sentiments of a true Christian faith, will suffice to secure
the most important end designed by the family constitution, the promotion of true piety. The necessity and
methods of moral and Christian education, are presented
to our attention by the Apostle's exhortation to parents,
to " bring up" their " children, in (or by) the nurture
of the Lord."   Eph. vi. 4. By the word " nurture,"
may be understood the whole process of instruction and
discipline. This must be such as the Lord prescribes,
and the authority of his word must be continually brought
to bear on the heart and conscience of the child. He
must be presented as the Teacher and Ruler, to whose instructions they must attend and to whose laws they must
submit. In a word, the religious instruction by which
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tained, must be thoroughly Christian. It is not that derived from the law and light of nature, the precepts of
philosophy or the deductions of science, but that which
revealed religion imparts.*
1. The Bible supplies lessons of religious instruction,
peculiarly adapted to interest the attention, and impress
the hearts of the young. By its brief, but graphic biographies, they are presented with examples of faith in
God, the advantages of uprightness, patience in adversity, integrity in temptation, meekness under insult,
generosity to enemies, fidelity to friends, kindness to the
afflicted, and justice to the oppressed. With these are
contrasted examples of the evils of malice, jealousy, envy,
avarice, hatred, lust, and revenge, the abuse of power, rebellion against God, persecution of the good, and cruelty
to the poor. We are thus invited to imitate the faith
and patience of the pious, that we may inherit like blessings to theirs, and warned to escape the misery of those
who opposed God's government, by avoiding their iniquitous practices. The lessons of our Saviour's birth,
childhood, life, teachings, sufferings, and death, provide
the foundation of those doctrines of grace, which make
wise to salvation.
Now, these are methods of instruction which suit the
ignorant, who always learn best by examples.       They
may fail to apprehend abstract propositions, which they
readily grasp and more easily retain, when presented in
the narrative of facts. They are also lessons which meet
the ever recurring wants of daily family life. The moral
of the biographical sketches of Cain and Abel, Joseph

* See Dr. Hodge on Ephesians, vi. 4.




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and his brethren, Pharaoh and Moses, Samuel and Saul,
David, Jonathan, Solomon, Josiah, Paul and Timothy,
and above all of the blessed Saviour, may be used to
repress evil, and encourage right feelings and actions.
Thus we see that the Bible presents us the most philosophically correct method of teaching, by adapting its
lessons to the young, so that, even before their minds
can appreciate its abstract propositions, their hearts will
be impressed with the truth which those propositions are
meant to impart.
2. To the more practical lessons of the Bible must be
added the systematized compends of truth, contained in
catechisms. The word catechism is of Greek origin, and
denotes oral teaching. In Luke i. 4, the clause, " the
things wherein thou hast been instructed," might be rendered " the things wherein thou hast been catechized," or
orally taught. The reader can also compare (in the
Greek) 1 Cor. xiv. 19, and Gal. vi. 6, for similar uses of the
verb, Ka7qT', from  which this term is derived.  In the
history of the early church, it has been thought by some,
that distinct traces of the existence of a special officer,
who performed the functions of a catechist, may be found;
at all events, Awe know that the early Christian pastors
performed this work, and during the most prosperous
days of the church, we find it occupying the attention
of the most zealous and faithful agents in propagating
the gospel. All the Reformers, from Wickliffe to Knox,
engaged in the preparation of suitable catechisms for
the instruction of the children and youth. Our church
is much blessed in possessing several of these useful
compends.   That for young children, itself a full and




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faithful summary of Christian doctrine, expressed in
simple terms, is an excellent introduction to the Shorter
Catechism, a work which can never be superseded, either
in regard to the fulness, conciseness, or perspicuity of its
teachings. It is a striking testimony to its value, that
the Methodist church, which, of all evangelical denominations, is the most strongly opposed to our system of
doctrine, has adopted into its own catechism, either literally or substantially, the whole of the answers of this
"form of sound words," excepting only those few, that
express doctrines to which this excellent body of Christians has ever evinced a decided, and, we may add, strange
opposition. The Larger Catechism is a fuller exposition
of the truths which form the staple of the Shorter.
Youth, carefully instructed by the proper use of these
compends, will be well prepared in knowledge, and, by
the Divine blessing, also in piety, for the position and
work of the true followers of Christ.
3. As children reach the period of youth, the Bible
may become the subject of a more minute and extended
study. Let them read it, in large portions at a sitting,
and form analyses of what they peruse. Commencing
with the historical parts, as they increase in powers of
comprehension and expression, they may acquire capacity for this useful mode of studying the Epistles.
From early life, they should be trained to commit to
memory, selections of Scripture, especially of the devotional writings, as the Psalms, and the practical parts of
the Epistles, with some of our Lord's discourses, as the
Sermon on the Mount, and his last address to his disciples. All should read a portion of Scripture daily, and




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adopt some method, such as that of reading three chapters daily, through the secular days of the week in the
Old Testament, and five on every Sabbath in the New,
by which the whole Bible will be annually perused. Religious biography, expositions of Scripture and of the
catechism, and some compend of church history, would
constitute a course of useful religious reading.
4. While the truths which make wise to salvation constitute the staple of that instruction, which is comprised
in a proper method of moral improvement, there are
many topics of common morality and some relating to
what may be called the minor morals and good manners, which are by no means unworthy of attention. Parents will find themselves sustained by the authority of
God's word, in the lessons of truth, which they inculcate
on their children's minds on these subjects. The great
law in which our Saviour summed up the Commandments
of the second table, " Thou shalt love thy neighbour as
thyself," (Matt. xxii. 39,) or, "Whatsoever ye would
that men should do to you, do ye even so to them,"
(Matt. vii. 12,) presents in a few words, the principles
of justice, uprightness, honesty, generosity, and kindness.
The vaunted polished manners of the ball-rooms and parlours of wealth and rank, and " good society," are mere
paintings, and often very imperfect, of that genuine politeness, which originates in a heart of a true Christian
sympathy for others. Reverence for age, respect for
superiors, courtesy to equals, and kindness to inferiors,
are its genuine fruits, and all find illustrations in the
inspired Scriptures.
12




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SEC. V. Infant Baptism.
Our catechism.teaches us that infant baptism is a
means of grace, (Larg. Cat., Q. 154, 167,) and although
an institution, pertaining more to the church, as such,
than the family, yet for obvious reasons, most properly
to be regarded as a means of promoting the purposes of
the family constitution. The benefits of this ordinance
are not restricted to the solemn prayers and exhortations
connected with its administration. These are valuable
adjuncts, and deserve the serious regard of parents and
all baptized children. Those children to whom baptism
is administered, on the faith of their parents, are in
covenant relation with God, and enjoy a position of
greater privilege and responsibility than others. For,
to such, by means of parental faith, when properly exercised, there has been specially offered, an "ingrafting
into Christ, remission of sins by his blood, regeneration
by his Spirit, adoption and resurrection unto everlasting
life."  (Larg. Cat., Q. 165.)  Now, while any Christian
parent may and ought to feel the obligations of the parental relation to " bring up" their "children in the nurture and admonition of the Lord," it is but reasonable
to suppose that those who have offered them in baptism,
with a proper apprehension of their duty and privilege,
will specially feel such an obligation. If they have exercised the faith called for by the tenor of the covenant
of grace, God has been pleased, on his part, to offer to
their children as to them, the blessings of that covenant.
Such children then, as they reach years of discretion,
though, as other descendants of Adam, "aliens from the
commonwealth of Israel," are specially encouraged and




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invited to return to their allegiance. God, in offering
these blessings, and thus urging them to accept his offers,
provides, in connection with the ordinance of baptism,
suitable means for securing their acceptance. The prayers
of parents, of the church, and the pastor, and the labours
of the latter for their conversion, will be more direct and
frequent. They are also brought into a position more
accessible to his labours; and when their relation as
members of the visible church by birth, under pledges to
perform their part of the covenant of grace, in the exercise of faith, repentance, and new obedience, is properly
impressed on their minds, we may reasonably hope, this
4 means of grace" will become truly ' effectual for their
salvation."
SEC. VI. The Sabbath and the Sanctuary.
The preaching of the Gospel and the proper observance
of the Christian Sabbath, are properly to be regarded as
valuable means for securing the benefits contemplated in
the constitution of the family. These means are not only
of utility to children, but to all the members of the
household. The sacred quiet and rest of the Sabbath,
the exemption from the ordinary duties of life, and the
opportunity for spending seasons of special prayer, religious meditation and reading, and praising God for his
mercy and love, are peculiarly grateful to the Christian
heart. Parents have then peculiarly favourable opportunities for religious conversation and prayer with their children. Fathers, who are hurried by the pressing engagements of the week, and mothers, careful and troubled
about much serving in domestic occupations, are then at leisure to call to mind their defects in duty, to encourage and




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help each other in acts of penitence and faith, and endeavours after new obedience, and to engage in the instruction of those placed under them. Did the Sabbath
afford man no other blessings, than the means which it
furnishes for promoting the religious welfare of families,
it would be well entitled to be called a day "made for
man." The best Christians are liable to the influences
of the engrossing cares and pleasures of life; and this day
is most eminently adapted to break the power of the
world over our affections, and as well by its appointed
duties, as its appointed rest from other duties, to call
our thoughts to heavenly things. All its holy hours,
except those spent in the public worship of God, should
be so employed, as to promote the spiritual welfare of all
the members of the family. An agreeable variety of
duty may be imposed on younger children so that they
may not be unduly wearied. The afternoon especially, according to the useful custom of our ecclesiastical ancestors,
ought to be religiously set apart for the instruction of
children and servants. The older children may be employed to a judicious extent, in this duty, much to their
own profit. Our Directory for worship concisely and yet
fully instructs us in the proper use of this important means;
and we refer our readers to its excellent suggestions, as
supplying any omissions in these cursory hints. Directory for Worship, ch. I.
The public preaching of the Gospel is God's appointed
means " of convincing and converting sinners, and building them up in holiness and comfort, through faith unto
salvation." It is much to be lamented, that so many
families, in our highly favoured land, are, in a great




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measure, deprived of this means, or enjoy it but rarely;
and that others are dependent to a great extent, for the
instructions of the pulpit, on those who cannot preach in
an edifying manner, or who occupy the hours of God's
holy time, in ill-natured, puerile, controversial harangues,
or in fanatical ravings on topics unconnected with the
glorious grace of the Gospel. Those however, who enjoy
the stated ministrations of intelligent and pious men,
will find in such, instructions suited to the case of all the
members of the family. Not only may all,these be
taught the way of salvation through Christ Jesus, but
each may be reminded of his special duties, instructed
how to meet the trials and temptations which beset his
path, and admonished, warned, encouraged, and cheered
in the ways of true godliness, so that while aided to be a
better member of the family, he may also be a better
subject of Christ Jesus.
All the inmates of the household should attend church.
If it is necessary that any should be detained at home, a
rotation in this duty can be observed. Even very young
children should be early trained to go up to the house of
God. If too young to receive appreciable benefit by the
teachings of the pulpit, they will form habits of respect
and reverence for sacred things. The solemn quiet and
order of a Christian assembly, the public prayer of adoration, thanksgiving, confession, supplication, and intercession, the notes of cheerful praise, and the exposition and
enforcement of the great doctrines of God's word, with
the more specially tender solemnities of the sacraments
of Baptism and the Lord's supper, are well calculated to
produce on the wakening minds of children, valuable im12*




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pressions. Thus if no direct saving knowedge is received,
as they grow up their hearts and consciences will be so
affected, that their naturally depraved tendencies will be
checked, and the way be prepared for the effectual call of
the Holy Spirit.
We greatly fear, that there is a tendency in some
minds to depreciate the ordinary services of the sanctuary, and to associate hopes for the conversion of souls,
only with seasons of unwonted interest and services conducted by extraordinary agencies.     While God often
visits his church with times of special refreshing, we
are yet taught to expect, and encouraged to pray for,
the presence of his renewing Spirit, with every dispensation of the gospel of his grace.   Though frail, selfdeceiving men are liable to the seductions of Satan, in
all circumstances; yet it has been proved, that there are
special reasons to watch, with painful interest, the progress and results of some awakenings, to which the term
Revival has been attached. Spurious conversions, hasty
admissions, and other results equally and more to be deplored, have followed such factitious excitements. The
combination of faithful parental teaching, and the ordinary services of the sanctuary will be blessed, and in
any particular church, these means will often be attended
by seasons of the special power of the Spirit. Let us
honour God's institutions and he will honour our labours.
SEC. VI.   Family Worship.
The discussion of family worship as a means to secure
family blessings, is almost entirely superseded by the
existence of a popular and valuable treatise on the sub



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139

ject, which has been long before the public.* Still a
few hints on this topic in the relation which it bears to
our general subject may not be superfluous.
1. On the head of a family who conducts the household devotions, his position as the leader of others, his
increasing familiarity with truths, thus twice daily
brought to his attention, and his confessions and prayers,
must exert a salutary influence. All are liable to grow
cold and sluggish in religious affections, forgetful of religious duties, and unmindful of religious privileges.
One, who is regular and sincere in family devotion, will
be more conscientious and diligent in the closet, and
these daily occasions to lead the devotions of others will
help to keep alive the fire of his own sacrifice. The performance of this duty will exert a happy effect in
checking evil propensities and fostering the good. Those
ill tempers which too often arise to mar the affectionate
intercourse of husband and wife, or parents and children,
will be restrained in his breast, who with wife and children around him, comes to the solemn reading of God's
word, to unite in the sweet Psalm of praise, and offer a
common prayer to a common God and Father.' Surely
must this service degenerate into the merest formality,
ere he who conducts it, can fail to find all his motives to
duty quickened, his pious resolutions confirmed, apprehended obstacles to growth in grace weakened or removed, and every enterprise for the welfare of himself
and family sustained by these daily recurring opportunities for coming to the mercy-seat to find mercy and
* Thoughts on Family Worship, by Dr. J. W. Alexander.-Board
of Publication, 1847.




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grace to help in time of need. The head of a family
with its cares resting on him, amid the perplexities and
annoyances of business, is liable to be led away by the
greedy love of gold, the besetting vice of our nature, to
forget that he is a husband, father, and master. No
means could be devised, better adapted to call him back to
a proper sense of his responsibility, than this daily occasion to remember the spiritual wants of those, to whom
he occupies such important relations, and whose Christian progress may be materially affected by his performance of his duties, as the priest of his house. Thus he
will be incited to diligence in training his family to seek
the spiritual blessings, which he invokes for them. He
not only becomes a better man, but a better husband,
father, and master, and while not less mindful to provide for his own, the blessings of this life, will be more
concerned to seek for them the true riches.
If blessed with a pious wife, he will contribute to her
advancement in holy living.    Her spirits will be refreshed, her anxieties soothed, and her soul strengthened,
while he leads her in devotion to the throne of grace.
And if she be not pious, this daily service will be a most
efficient method, by which to point her to heaven and
lead the way.
Of course all that we have adduced as to the advantages of this service to the head of a family finds an application but slightly modified, to the widowed mother,
the son, or pious teacher, on whom, in the death or absence of the father, the performance of this service will
fall. It has sometimes appeared edifying for a pious
wife to conduct family worship, when the husband is un



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regenerate, or, for any reason, declines performing his
duty. The propriety of this course must be decided in
each particular case, and we forbear offering any remarks, except to say, that anything like assumption
ought to be avoided by the wife, and the husband's full
approbation should always be secured.       She is not
hindered from the more private service of praying with
and for her children.
2. Family worship exercises a healthful iufluence on
the mere secular and intellectual welfare of the household. Habits of early rising, punctuality, neatness, and
order are cultivated, by their stated period of assembling
as a family. A day begun in the practice of these minor
morals, connected with a season of such solemn interest,
will be more probably spent in a proper observance of
the regulations for the routine of life, which depend for
their efficiency on the existence of such habits. The attendance of children on school, the prompt fulfilment of
the engagements of business by adults, and, generally,
the right doing of what is to be done, at the right time,
are specimens of these incidental temporal benefits which
arise from this service. The reading of the Scriptures
and the offering of prayer call for intellectual effort on
the part of those present, whose attention is given to what
is read, and to the sentiments expressed in prayer. The
bulk of the poetry, used in songs of praise, is well suited
to cultivate the imagination, and improve the literary
taste of all who become familiar with its use. Nor should
we forget that music forms an important part of education, refining the sensibilities, and training the mind to a
susceptibility for all delicate and softening influences.




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Children accustomed to sing in family worship, generally
become fond of the exercise, and the habit of singing familiar psalms and hymns when alone, thus often induced,
becomes not only a valuable and pleasing exercise for
the mind, but will preclude the entrance of many evil
thoughts, and by association, introduce some most important and valuable reflections.
The widely and justly celebrated intelligence of the
Scotch peasantry, is, doubtless due more to their religious training, of which family worship is a most important means, than to any other cause. Other nations
possess as generally established, and, perhaps, as well
conducted parochial schools, but they lack this added
power of home teaching. No Bible reading people can
fail to become more enlightened. They will learn to
think to more purpose and converse more intelligently,
and their moral principles will give vigour and activity
to mental habits.
3. The religious influences of family worship on all,
but especially on the children, constitute its highest
commendation. They are thus led from the earliest period, to feel that God is to be honoured, is the source
of every good and perfect gift, and that to know, love,
fear, and trust him is the highest privilege and most
solemn duty. By this service, the first instructions of
lisping infancy and childhood are enforced by daily examples; and the lessons of God's word, sanctioned by the
conduct of a revered father, will be more indelibly impressed on the hearts of those who receive them. Let
those who choose, sneer at the prejudices of early Christian education. The sophistical reasonings with which




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men of no religion, or no right views of true piety, endeavour to sap the wise institutions of our fathers, will
be more fully considered hereafter. See Chapter VI.
If the so called prejudices are right, let them be imbibed,
and the earlier the better.  Even the " speechless babe"
may be taught by the patient stillness of this sweet sacred hour, to associate God's worship with its first ideas
of all that is solemn and separate from earth. To older
children, and other members of the family, this daily
reading of God's word becomes not only a mental stimulant, by the sublimity of its themes, the perspicuousness
of its teachings, and the discriminating power of its reasonings, but also a source of actual increase of knowledge
of Divine things.   Though, from indifference or incapacity, they may neglect the word of God generally,
here are about seven hundred occasions yearly, when they
are called to attend to its inspired instructions. To those
in whose minds the question of awakening ignorance,
" How shall we pray?" has arisen, these daily prayers
are an answer. Then the gushings forth, in a father's
petitions, of his tender anxieties for the spiritual welfare
of his household, will often subdue natures hitherto callous to his admonitions and warnings.      Through the
day, and in the calm quiet of their midnight hours, the
words of sacred writ, read with the simple and affecting
tenderness of parental love, or those of earnest, wrestling
prayer, which went "not out of feigned lips," will be
heard in their souls. Those parents with whom children
have bowed in daily prayer, will be associated in the
minds of such children, with the solemn and tender scenes
of the hours of devotion, and their authority will be




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strengthened, and one of the strongest of earthly attachments will be made yet stronger, by the bands of religious obligation. Happy those parents who have received their children from God in a second birth, and an
everlasting life of holiness. Much do they contribute to
secure this result, who pray "with and for them," in
morning and evening family worship. On all the members
of the family, this precious religious service will cast a
hallowing influence. Husbands and wives become more
truly one in Christ, parents more diligent and children
more obedient, masters more considerate and servants
more faithful, brothers more tender and sisters more
devoted, who have thus, for years, heard together the
words of heavenly truth, lifted together to God common
songs of praise and thanksgiving, and sought and found
in common, at the throne of the heavenly grace, " mercy
and grace," in their times of need.*
In concluding these suggestions on the means by
which the ends of the family constitution are to be attained, we must remind our readers that we are to expect the blessing of God, rather on their combined operation, than on the use of any one. The employment of
all together constitutes a truly happy home. All the
plans of parents should conspire to the production of this
sweet representation of Eden's bliss, this efficient source
of the best affections of human nature. Were we called
on to express in one sentence, the sum of all the counsel
we have suggested, both as to parental duty, and the
* For the train of thought pursued in the foregoing suggestions, it
is scarcely necessary to say that the writer is much indebted to the
work already mentioned.




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145

best means to secure family blessings, and their influences on man, we would say, Make home happy. But the
work cannot be done with similar brevity. We must
assiduously cultivate all the means by which it may be
performed. As God in nature effects some of his mightiest wonders by the combinations of many littles, so must
we rightly appreciate all agencies and influences, even
the least. The rain and the dew moisten the earth by
myriads of drops; the coral reefs grow by the silent labours of millions of insects. The trees and earth put on
the verdure of spring, by the quiet working of countless
agencies in earth and air. So we must, by the " mighty
power of littles," in the performance of unnumbered duties of daily life, and the use of unnumbered means
comprised under any one of -the general topics discussed,
endeavour to train our households for the duties of earth,
and the more solemn destinies of another world. Let us
not be weary in well-doing, but patiently labour in all
the paths of duty, and by all the means of success, assured that as we sow, so shall we reap.
SEC. VIII.   The means for the religious improvement
of servants.
Much of what has been said on the methods and influences to be used for the religious training of children is
applicable to that of servants. But the peculiar position
of large numbers in our Southern States, calls for a separate consideration of the best means to promote their religious welfare. We can, however, only present a few
hints, and this is less to be regretted, inasmuch as the
13




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admirable essay of Dr. Jones,* on this subject, contains
all that need be offered, and presents the results of long
experience and observation, by one whose zeal and success in the work of which it treats, give him a right to
be heard.
1. On the larger plantations of the South, where the
servants form a distinct community, the services of a
special chaplain are required, who may, by the usual
public preaching of the gospel, and schools for the religious instruction of the young, provide for their entire religious culture, as for that of any other community.
Or the servants of several contiguous and smaller estates
may be united as one charge, under similar arrangements.
Or the pastor of the church, in whose bounds the servants reside, may extend to them such special instructions
as he has leisure to give, besides preaching to them, in
common with others, in the ordinary Sabbath services.
This latter method is most practicable in the great majority of neighbourhoods. It was that employed with
eminent success, by the Rev. S. Davies and Dr. J. H. Rice,
in Virginia, the fruits of which still exist.
2. Where no chaplaincy exists, pastors have but little
opportunity or leisure for giving the special religious instructions which servants need. This must be done, as
it was in the primitive church, by catechetical exercises.
Masters, or other suitable persons in their families, may
perform this service. Owing to the great variety of religious sects, and the general preference for particular
churches manifested by the slaves, great embarrassments
*" Suggestions on the Religious Instruction of the Negroes."-By
the Rev. C. C. Jones, D. D.--Presbyterian Board of Publication.




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147

arise in the attempts to impart instruction to adults by
this method. While some are indifferent and hostile to
religious teaching, just as other sinners and for the same
reason, that the carnal mind is enmity to the law of
God, many, under the guise of attachment to some
other church, refuse to accept the religious teaching of
those whom they regard as possessed of no more than a
religious theory obtained from books. Hence the most
efficient means for the religious improvement of servants
is the careful instruction of the young. No prejudices
here intervene. By the Scriptures and catechisms they
can be taught the truths of religion essential to salvation,
as well as others. As such persons are remarkably fond
of singing, a selection of some twenty or thirty Psalms
and hymns, in which the most important doctrines of experimental piety are embraced, may be made, and they
may be induced to commit them       to memory.    They
may also be taught select portions of Scripture in the
same manner. According to the wishes of the master,
they may be taught to read. The art of reading is
not essential to obtaining a knowledge of the saving
truths of the gospel. Even in those countries in which
all classes of the population have secured to them the
benefits of elementary education, it has often appeared,
that the engrossing occupations of labour and       the
customs of recreation have virtually deprived the labouring classes of any practical benefit arising from
their advantages. Though taught to read, they forget
the art by mere want of practice. So it often happens
when slaves are taught. In this matter masters may exercise a wise discretion.




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3. A question has arisen, whether masters ought to
compel the attendance of all their servants on the public
preaching of the Gospel. It is one of great practical
difficulty. If answered affirmatively, still the opportunities for such attendance are various, and the question
then arises as to the church to be selected, when such
servants have different religious predilections among themselves and from that of the master. Compulsion of
adults, in matters of religion, is, at least, of doubtful propriety. If the young servants are compelled to wait on
regular religious services, as they grow up, much may be
expected from the formation of good habits. In view of
all the difficulties suggested, we are disposed to say, that
those who perform their duty, in carefully instructing the
young, and using all moral methods of persuasion, admonition, and encouragement to the older, will ordinarily
find that the blessing of God will follow their labours to a
greater extent than should they rely on compulsory measures alone for adults. The example of Abraham (Gen.
xviii. 19) has been urged as conclusive, in respect to compulsory measures. Not to discuss questions of interpretation, it is enough to say, that the relations of master
and servant in Abraham's day, and indeed during the
Mosaic dispensation, partook far more of the despotic
feature, than now exists. The control of the master was
more absolute. The population was homogeneous in religious faith. The whole form of government was more
patriarchal, and the institutions of religion were of one
kind. We have no hesitation in affirming, that the master should use authority to prevent the use of heathen
worship, and should as far as possible, by all his domes



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149

tic arrangements, not only permit, but encourage his
servants to attend some place of public religious worship.
But when he shall have performed his part to such servants, while under the age of discretion, and used such
means to influence them afterwards, as have been intimated,
we think he has fully followed the spirit of Abraham's
example.
4. Another question has been suggested.      Should
masters have the sacrament of Baptism administered to
their infant servants? If the children of pious parents,
the duty devolves on them. If not, then, as indeed in
all cases, the affirmative answer involves many difficulties.
The master and servant are subject to other laws, the
operation of which may entirely prevent him from carrying out the purposes designed by such an ordinance.
Again, for reasons already given, the relation of.master
and servant now is far from being parallel with that
which existed among the Jews; and the dissimilarities
bear against the attempt to carry out fully the parallel
between the circumcision and baptism of infant servants.
5. Of much more practical importance are those
questions relating to the means for promoting moral and
religious habits among servants. On such especially as
concern the marriage and parental relation, whatever be
the laws of men, masters are bound by the laws of God,
in the performance of those duties already inculcated, to
use all appropriate means for sustaining the integrity of
the family union, and thus promoting the moral and religious improvement of servants. Besides those general instructions in the doctrines and duties of our holy religion,
which underlie all other means to this end, they may
13*




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greatly promote it, by providing suitable accommodations
for servants, preventing the occurrence of temptations to
conjugal infidelity, sustaining the authority of parents,
especially of such as are pious, over their children, and
restraining all servants from frequenting places of dissipation and vice. Neatness, order, and comfort in their
humble homes will have the same moral effect, which they
produce in the homes of others: and their personal habits,
as to the use of ardent spirits, will greatly hinder or favour the reception of religious instructions. All the arrangements of the house and farm should be so directed,
that servants may have command of as much of Sabbath
time for Sabbath duties, as is possible, for any persons
occupying the places of menials. Masters should readily
surrender to them portions of some other day for such
recreation or occupation in their own private interests as
may be proper and convenient, that on Sabbath they
may be at full liberty to engage in the appropriate duties
and privileges of holy time.
In these remarks we have not had in view the condition of hired free servants, because, ordinarily, no special
means for their religious instruction are demanded; and
yet it may be a question for reflection, by those whom
it concerns, whether, especially in our large cities, more
interest might not be exhibited, and more direct means
well employed, for rescuing a large class of such servants
from the influences of a baptized paganism. Meanwhile,
household servants of every kind enjoy, in family worship and intercourse with superiors, valuable means for
their improvement, which those affording them may make
abundantly fruitful of blessing.




ï~~FAMILY RELIGION.                 151
These hints have already exceeded our proposed limits. The topic is one of too much interest, to be passed
over entirely in this connection, but, at the same time,
too extensive in its various bearings for a fuller discussion.




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CHAPTER IV.
THE RELATION OF THE FAMILY TO THE CHURCH.
OUR form of government teaches, that " the universal
church consists of all those persons, in every nation,
together with their children, who make profession of the
holy religion of Christ, and of submission to his laws;"
(Form of Gov. chap. ii. 2,) and that a particular church
consists of the same materials, limited by the circumstances of number and place,"' voluntarily associated together."
(Ibid. 4.) According to this definition, the family may be
regarded as an integral element of the church. For,
even when but one parent is pious, the children are embraced in the covenant, and for this reason the unbelieving parent is "sanctified," or set apart as an agent
for the service of God, either as "the guardian of one of
his chosen ones," or, as the mother of those, who, by
their father's faith, are members of the visible church.*
God was pleased to place a high honour on the family,
by depositing within its sacred enclosure the germ of his
church. The temporal benefits offered to Abraham and
his seed, in the covenant, which God made with him,
(Gen. xiii. 14, 15; xv. 7, 18; xvii. 2-22,) were but
* See Dr. Hodge on 1 Corinthians, vii. 14.




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153

types of those richer spiritual blessings, which were provided in that memorable act of Divine condescension and
mercy; for not only was Abraham appointed the head
and founder of a great nation, destined to be "high
above all people in praise, in name, and in honour,"
(Deut. xxvi. 19,) but he was also chosen to be the " father" of the faithful (Rom. iv. 16) people of God of all
ages. He and his household were the called,* or, the
church of God. While God was pleased to provide for
the increase of the visible church, by that of Abraham's
natural descendants, he also indicated that the fulfilment of his promise thus to multiply his seed, was suspended on Abraham's performance of his duty as the
head of his family in commanding his children and his
household after him, "to keep the way of the Lord."
Gen. xviii. 19. Whether then we regard the covenant
with Abraham as the fundamental principle of the original constitution of a church in the world, or as only
providing for a more definite organization of that "congregation of faithful men," who, since the days of Seth
had called on the name of the Lord, it is evident that
the church of the New Testament rests on that covenant,
and that although the seal has been changed, the blessings
provided and offered by God, and accepted by his people,
are the same under the Christian as under the patriarchal and Mosaic dispensation.t
The peculiar relation subsisting between the family
* The word 'eXria "church," is derived from the verb, 'eKaxtW, to
call out.
t The third chapter of the Epistle to the Galatians, vs. 7-9, 14-18,
27-29, clearly sustains these positions.




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of Abraham and the church no longer exists. Still God,
in his word and by his providence, as the considerations,
advanced in the foregoing chapters, clearly evince, has
continued to honour the family constitution, as an agent
for glorifying him by dispensing spiritual blessings to man.
This great moral purpose to which it is adapted and for
which it was in part designed, (see Chapter II,) is the
same as that for which the church was solely instituted.
Its agency is more limited than that of the church, and
the methods by which that agency is rendered efficient,
are subordinate to the divinely appointed means of grace,
with the dispensation of which the church has been entrusted.  They are also subservient to those means.
Thus the family, though not a coirdinate, is a cooperative
institution with the church of God. This relation has
ever been recognized by our church. She contends for
it doctrinally in the ordinance of baptism, and practically in the position and duties assigned to the pastor.
He is appointed not only to preach in the pulpit, but also to be the chief religious teacher of the child. Pastoral
visitation, catechising, admonition, and the careful oversight of the ignorant, as well as the anxious and inquiring members of the family, are made his duties. On
the other hand, by means of the family organization,
the way is opened for the more faithful and efficient performance of his work. The relation of the family to the
church, both as a constituent part of the household of
faith, and as an important auxiliary in the work of man's
salvation, may be more fully developed by some special
considerations.




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155

SEC. I. The family a means for enlarging the church.
By means of the family, provision is made for the enlargement of the church. We depreciate none of the
benevolent enterprises by which it is proposed to disseminate the gospel in our own destitute regions, or in
heathen lands. The church is the depository and propagator of the truth. We may not wait, till, by some
ordinary dispensation of providence, Christian families
may have settled in such regions, and become the agents
of rearing another generation in the knowledge and love
of the gospel. We must send the living minister, and
by the preaching of the gospel " make ready a people
prepared" for appreciating and employing the means by
which the family constitution may be made a blessing.
Then this agency becomes subservient to that of the
church. From Christian families, in a very few years,
may spring up other Christian families, in quadruplicate
or larger proportions, and these, in their turn, may become sources of still enlarging accessions to the household of faith. Did all Christian parents properly appreciate and perform their duties, it is impossible to form
any adequate conception of the rapidity and power, with
which Christ's kingdom would advance. Had Abraham's
descendants, according to the promise, those related to
him through Isaac, persevered in the faith and piety of
their ancestor, the Jewish nation and the true church of
God would have been identical, and the vast multitudes
of those national descendants would themselves have approximated to a fulfilment of the promise to be verified as
to his spiritual seed. Gen. xv. 5; xvii. 4-6. Rom. iv.
18. Gal. iii. 7, 8; xiv. 29. Even under the imperfect




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manner in which parents now meet their responsibilities,
we are often called to admire the blessed results, flowing
from God's forbearing love and faithfulness to his covenant. The statistics of infant baptisms in our church
for any given year, compared with the reported accessions by examination, for some period fifteen or twenty
years later, give us good reason to believe, that the bulk
of such baptized members become communicants. The
increasing population of the country, the numbers added
who have been baptized in other communions, or never
have been baptized in infancy, and other causes, enter,
as disturbing elements, into such calculations. Still we
are sustained in the general correctness of the above suggestion, by the fact, that such investigations made in
particular churches, give very similar results. We have
but recently heard there was a family in one of our city
churches, whose members, forty years ago, were easily
accommodated in one pew. The descendants of that family now fill fifteen pews. The labours of Rev. Samuel
Davies, in Virginia, a century since, were greatly blessed.
But as they extended over a large district of a sparsely
settled territory, they did not result in the immediate
formation of many flourishing churches. Yet many of
those families, then isolated, which received the gospel
by his occasional ministrations, became the sources of
other Christian families, and the centres of Christian influence on their connections by marriage, and on their
other neighbours, so that, with the materials thus prepared, many churches have since been formed.
Besides the direct increase of the numbers of Christ's
followers produced by the increase in Christian house



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157

holds, such often exercise other agencies in the work of
enlarging the kingdom of God on earth. A few Christian families-sometimes only one-settled in a destitute
region, may become an encouragement and aid to the
efforts of a missionary. Much as we must regret to see
once flourishing churches decimated, and almost disorganized by emigration; yet this evil is often more
than repaired, when the emigrating families scattering
and settling in new portions of the country become the
means of founding many other churches, and propagating Christian influences in the places of their new residence. Nor should we forget how a well ordered Christian house becomes a blessing to any neighbourhood,
even where a church already exists. The example of
Christian parents and well trained children and servants
will be felt in other families. Their morning and evening worship ascends to God as acceptable incense, and
in answer to their prayers, ungodliness is arrested and
truth takes effect on the hearts of others. For " ten's
sake" God was ready to hold back from Sodom his impending judgments, and we have no reason to doubt that
in our day, his providential government may still be thus
conducted.
SEC. II. The family an aid to the pastor's labours.
Every Christian family is a small congregation. As
already intimated, the pastor has, in such a household,
materials properly prepared, to receive his spiritual counsels. The children and servants are prepossessed in favour of him and his message. Religious doctrines are
subjects with which they are already somewhat familiar,
and they have been taught to regard the great objects for
14




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which the pastor labours, as the most important which
can engage their attention. They will also be prepared
for hearing the word preached, with more profit. One
great reason why so much preaching is inefficient, is because so many hearers are ignorant of the first principles of Christian doctrine, and are therefore incapable of
appreciating and understanding ordinary gospel ministrations. Many do not apprehend the meaning of some of
the most common terms used in theology, or the ideas,
which such terms convey to their minds, are so confused
and indistinct, that no permanent and profitable impressions are made. Again, the instructions of the pulpit
need to be followed up at the fireside. The members
of Christian families find the lessons of the church confirmed and impressed on their hearts by the lessons of
home, and illustrated in the lives of revered and honoured parents, the examples for their imitation. Their
confidence in their pastor will not be weakened by the
cavils against his teaching and criticisms on his imperfections, which form the staple of conversation at the Sabbath
dinner tables of too many families; but by the commendations of his excellencies and the approbation of his instructions, heard from the lips of their parents, they will
be led more highly to revere his person, and more candidly
and submissively to receive his counsels.
SEC. III.  The family a nursery of active Church
members.
When persons who have been religiously educated become the subjects of the great change wrought by God's
Spirit, they often fail to evince as strong emotions
of sorrow or joy, in the exercises of conviction, penitence,




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159

and faith, as some others manifest. This may be ascrib.able to that familiarity with religious truth, which they
have gradually attained, and their frequent experience of
the ordinary convictions and impressions of the word
and Spirit. But their convictions are no less thorough,
and their change no less decided. Indeed their familiarity with Scripture truth greatly aids the work of sanctification, and they, generally, engage more decidedly and
thoroughly in "living unto righteousness," than some who
may have appeared more promising at the beginning of
a Christian career. Their development of character, as
the disciples of Christ, will be more uniform and consistent. They are less liable to be " tossed to and fro, and
carried about by every wind of doctrine," to be misled
by new and strange customs, and methods of Christian
enterprise of doubtful propriety, or, in short, to be seduced by any of the numerous " novelties" which disturb
the peace of the Church and bring reproach on Christ's
name. On the contrary, they readily fall into the habits
of the Christian life, enter with alacrity on its regular,
ordinary duties, and pursue them with persevering diligence and assiduity. They form the bulk of that steady,
reliable " Church within the Church," to be found in all
congregations, who encourage the pastor, by their presence at the prayer-meeting, and their prompt participation in the exercises of the Bible-class and the labours
of the Sabbath-school. They are generally ready for
every work of benevolence, and if endowed with wealth,
become the liberal benefactors of the institutions of
Zion.
When they become parents, they are prepared to as



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sume their new responsibilities. They do not worry
their pastor with cavils about infant Baptism. They institute family worship and pursue the whole routine of
Christian life, to the pattern of which they have been accustomed from their youth.
It is by no means pretended, that such are the only
Christians who are thus reliable, consistent, and uniform
in their Christian relations and duties. On the contrary,
some of the most eminent servants of God have been
taken as "brands plucked from the burning."     Our remarks, so far as they imply a comparison, rather relate
to classes, than individuals, and exceptions to all such
general statements are well known to exist and are cheerfully admitted.
SEC. IV. The family an aid to the devotional services
of the Church.
It occurs to us, in this connection, to advert to a method,
which we make no doubt would ultimately effect a most
desirable reform in congregational singing; or rather, in
some cases, would be the effectual means of introducing
congregational singing where it does not now exist.
This most pleasing, solemn, and useful part of divine
worship is often sadly neglected. In some of our largest
congregations, few, except the choir, join in singing God's
praises; and sometimes that body is reduced to a few
amateurs in music, whose performances, although distinguished for great scientific and artistic merit, are not
calculated to aid, very much, the devotions of God's people. Some ascribe the defects of congregational singing
to the use of organs, or other instruments of music, where
such have been introduced; and suggest their banishment,




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161

as a speedy and effectual method for securing good singing. But the same defect is found to exist in churches,
which have most decidedly refused to admit any instrumental music.    Hence, in such cases, the choirs are
blamed, who, it is said, have usurped to themselves
alone the work of praising God, and excluded the people from all participation in singing, by the selection ofr
new or difficult melodies, and such as are not adapted to
popular use. In most cases, however, it will be found,
that choirs are rather the result, than the cause of defective congregational singing. Other causes have been
assigned for the evil, of which all complain, such as the
custom of singing without parcelling the lines, the want
of good music and teachers, the variety of music books, or
the use of books with round notes. Now it is perhaps
true, that there are particular instances, in which organs
or choirs or both have added nothing to the solemnity
of the service and discouraged the singing of a few persons; others, in which choirs, by a gradual assumption
of privilege, have almost destroyed congregational singing, and even subjected pastors to the humiliating alternative of conducting the worship of God without singing,
or submitting the selection of the words as well as the
tunes, to irresponsible and injudicious persons. So also
on the ignorant or those too careless to provide books, or
too indifferent to learn to sing, the other alleged causes
of the evil may have operated. But the cause which
most generally prevails, may be stated in very few words:
the people do not love to sing; while this is so, the destruction of all instruments, the dispersion of all choirs, and
14 *




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FAMILY RELIGION.

the banishment of all books from the pews, will not secure the desired reformation.
This reformation must begin in the family. Let singing be practised in family worship. Children love to
sing. If accustomed, from early life, to this use of their
voices, they will acquire and cultivate a taste for music
and grow up to be singers in the congregation. Nor is
the benefit of this home culture limited to its influence
on the music of the church. The singing of the same
melodies and the same words in church, to which they
have been accustomed at home, will form the basis of
many sweet and tender associations, which may afterward serve to soften the heart to a susceptibility of the
solemn truths and impressions of the public worship of
God, even when such may have been long resisted. Indeed, when we consider the evangelical character of our
psalms and hymns, it must occur to every reflecting
person, that the spiritual benefits of congregational singing are highly important. Many valuable truths are
thus most deeply and permanently impressed. The mere
reading of good hymns is profitable, and the concord of
sweet and solemn sounds is pleasing to the ear and to the
taste. Much more valuable is that exercise, which associates, with time honoured and delicious melodies, the more
time honoured and inspiriting truths of the Bible. In the
want of space to pursue this topic further, we refer our
readers to the work already noticed.*
Although, ordinarily, the members and even elders of
the church are not expected to take part as leaders in
the prayers of the sanctuary, connected with the preach* Alexander's Thoughts on Family Worship,-p. 226.




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163

ing of the gospel, yet none, who know the power and
value of prayer, can be insensible to the importance of
social prayer-meetings. To say nothing of the answer
to prayer, promised and vouchsafed by a prayer-hearing
God, to those who "agree together" in making known
their requests to him, which constitutes the leading motives for Christians thus to " assemble themselves together," we are persuaded, that the influence of such
meetings on the devotional feelings and experimental religion of a Christian community, cannot be too highly
appreciated. But, alas! how often does the pastor find,
that he has but few Aarons and Hiurs in his flock!
While the church may be crowded on Sabbath morning,
often the hour for the prayer-meeting witnesses a most
meagre attendance. The female members of the church
may be well represented, but of the other sex scarcely a
twentieth part are present. We once knew a venerable
elder, who was candid enough to confess, that he did not
attend prayer-meetings, because, he did not wish to be
called on to lead in prayer. In some cases, such meetings are held on a secular day, and at an hour when attendance might interfere with the ordinary pursuits of
men of business.   Hence habitual absence from the
weekly prayer-meeting is often justified by the absentee,
on the allegation, that his attendance might greatly incommode himself or others having business relations
with him. Surely a weekly meeting in the country cannot produce as much inconvenience, ordinarily, as a daily
meeting in the cities, and we have found that such may
be well attended, for a long season. But even when the
time of meeting is fixed for some hour of the Sabbath,




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we still find that the attendance is thin. We believe the
reason for such neglect of social prayer, generally true,
is that even those who have some measure of devotional
feeling, are unaccustomed to pray in the presence of
others. It seldom occurs that those, who are regular
and zealous in family prayer, have any material difficulty
as to conducting the prayers of others. It is by the
home training in praying with his family, that the Christian is fitted for the work of praying with the people of
God, to their edification and with comfort to himself. If
there is a want of the spirit of prayer, there is great
power, as we have already observed, in the exercise of family prayer to call it forth and nourish it to lively vigour.
To improve the character and increase the number of
our prayer-meetings, and thus advance the cause of true
piety among our people, is thus one of the many modes
by which the family may prove subservient to the church.
SEC. V. The family prepares officers for the Church.
The proper religious training of children prepares them
to be officers of the church. In most of our churches,
we think it may be safely said, that the majority of our
elders and deacons are sons of pious parents. This, indeed, might be presumed to be the case, in view of the
remarks already made, on the influence exerted by early
religious training on the subsequent developments of
Christian character. We know no better mode of impressing on others our own convictions on this topic, than
by citing a few well authenticated facts, which may also
serve to repel the repeated and foolish charge, that the
children of ministers and other pious persons, more frequently continue to lead ungodly lives, than those of




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other persons. In our Theological Seminaries it has
been so often found, on actual enumeration, that the great
majority of candidates for the ministry were sons of
Christian parents, that such may now be generally presumed to be true. In one institution, it was ascertained, that, at one time, five-sixths of the students had
been blessed with parents, both of whom were pious, and
nearly every one of the remaining sixth, had either a
pious father or mother. In another, out of about fifty
students, but one was found, neither of whose parents
was a member of the church, and, in that case, the piety
of his deceased mother had always been to her friends, a
subject of just and pleasing hope. In the same seminary,
at one time, it was noticed, that one third of the students
were sons of ministers. Of one hundred ministers whose
biographical sketches appear in Dr. Sprague's "Annals,"
there were as many as one hundred and ten sons, who
entered the same profession. A few years ago, Dr. Alexander stated in his treatise on Family Worship, " There
is a blessed instance in our own communion of six living
preachers of the gospel, all sons of one man, himself a
servant of the sanctuary."  In an address before the
Synod of Pittsburgh, by the Rev. Loyal Young, he says,
" In this Synod was a devoted servant of the sanctuary,
whose father, two uncles, and a brother, were also ministers, and four of whose sons are this day ministering
before God. * * * Nine ministers in one family in three
generations!" We know a family connection, the ancestor of which, five sons, a son-in-law, three grandsons,
and two grandsons-in-law, in all twelve persons, have
belonged to this sacred profession, of whom ten are now




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living. From an elder of one of the oldest Virginia
churches, who died about sixty years since, have descended eleven ministers, and nine ministers' wives, giving a total of twenty ministers in one family connection,
in three generations. That which is pleasing to observe
in this case, is the fact, that the numbers belonging to
the several generations, show that the blessing of God on
religious culture has continued to increase, with the widening circle of descendants.   Of the twenty ministers,
the first generation furnished one; the second, eight; and
the third, eleven. Of that third generation, there are
now also several candidates for the ministry. From the
same elder, have also descended eight or ten elders, and
wives of elders. It deserves remark also that, humanly
speaking, the influences under the direct operation of
which most of these results seem to have been produced,
may be traced immediately to the existence of religion
in the family of the venerable elder; and as an apt illustration of our remark on the combined working of the
pulpit and the family constitution, we may add, that this
elder and his wife were converts under the ministry of
Rev. Samuel Davies, neither having previously enjoyed
(so far as can be now learned) the privileges of evangelical preaching or the influence of Christian education.
Doubtless, the family histories of Scotland, and our
own country, would furnish a volume of as pleasing confirmations of the views we have presented, as any now
adduced. Our God is a covenant-keeping God, and this
is the covenant which he has revealed, and to which he
has set the seal by his providential dealings, " My Spirit
that is upon thee and my words which I have put in thy




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mouth, shall not depart out of thy mouth, nor out of the
mouth of thy seed, nor out of the mouth of thy seed's
seed, saith the Lord, from henceforth and for ever."
Isa. lix. 21. Let us perform our part, and God will assuredly be faithful to his gracious promises.




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CHAPTER V.
THE VALUE, DIFFICULTIES, AND AIDS TO FAMILY RELIGION.
THE family constitution is not necessarily a blessing.
The head of the household may prove unfaithful to his
trust, and negligent of his duties, or tyrannical and cruel
in his government, and both the teacher and example of
wickedness, to those of his own house. The wife may be
petulant, untidy, and wasteful; children, obstinate and unruly; and servants refractory, sullen, and disorderly.
So also the constitution of civil society is not always a
source of blessing.  Rulers may be tyrants.   Judges
may pervert justice. Law may be used as the instrument
of oppression. The subjects of government may rebel,
and the means devised for their welfare be perverted to
their injury. Even the church may be perverted from
that holy end for which God designed it, to be an engine
of destructive power to those very interests, which it was
adapted to promote. Its ministers may become the ministers of Satan, its doctrines be corrupted, or set aside
by the traditions of men, and the authority of its glorified Head be employed by hypocritical officers, ruling in
his name, to sustain their frauds, violence, and oppression.
The evils which have thus arisen from institutions, de



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signed and adapted to promote human welfare, have been
often ascribed, by self-conceited men, to the institutions
themselves. Hence they have proposed those various
methods of reconstructing society, which have been
known as Communism, Socialism, and Agrarianism.
Hence the schemes of the so called " Women's Rights"
faction, and many other mischievous or ridiculous plans
for ameliorating man's condition. We might show how
all these schemes are necessarily failures, owing to the
false proposition on which they rest, that man is naturally free from sin, or, as negatively stated, is not naturally
depraved. As they fail to take account of man's depravity as sufficiently explaining the evils flowing from
the perversion of good institutions, so they fail to recognize its cure, as essential to their methods of reformation.
They propose to reform society in masses, to subject men
in companies to the working of some great moral machine. They undertake to correct great evils by law;
and to change public sentiment by a course of lectures,
or a bushel of memorials. It has been well said, that
"the kingdom of this world's morality cometh with observation."  Now such is not God's plan. As in the natural, so in the moral world, he works changes by that
mighty power of littles of which we before spoke. The
opinion of the public, which we call public sentiment, is
that of the individuals making up the public. The reformation of the public must be a reformation of persons.
The gospel is the great instrument of reform. It provides for the renewal of individuals. The moral change
which it produces in any one case, may appear no great
15




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matter to any, except the subject of that change. But
such a change passes on a hundred, or on thousands, and
thus whole communities and states are affected. The
prosperity and happiness of any one person may not be a
great matter, beyond his immediate circle, but when hundreds or thousands share the same blessing, the interests
of nations become improved.
Again, every man is related to others. His personal,
moral change, or his prosperity and happiness, will affect
the interests of others. Still the work is a work of detail. By the combination of these many particular
changes and the influences which flow from them, both
separately and in combination, the great reforms of the
world are to be produced.
SEC. I.  The value of religion in the family.
It is according to the foregoing suggestions, that we
learn how to estimate the value of religion in the family.
The piety of each of its members makes, in the aggregate,
the piety of the family. True piety is the only reliable foundation of true happiness, and thus a happy home
is made; and an aggregate of happy homes makes a
happy community or state.
I. It is needless to enter on an elaborate discussion,
to show that the evils to which we have adverted, as flowing from either of the institutions mentioned above, the
family, the state, or the church, are ascribed to the sins
of the persons belonging to such institutions. The desired remedy for such evils is to be found, not by the reconstruction of the institution to which they pertain, but
by the reformation of the persons whose sinful conduct
has produced them. True piety, as already intimated, (Ch.




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II. Sect. I.,) is essential to the prevention of such evils,
and also to secure to the members of the family the full
benefits arising from the provisions of its constitution.
1. The simple propensities which belong to human nature, unchecked by Divine grace, will be developed in
the family as well as elsewhere. For such development,
indeed, the peculiar relations of the members of a family
will often give special occasion. It is true that natural
instincts and the relationship of protector and dependent,
supply incentives to much that is praiseworthy in parents, children, and servants.   Still there are many
wicked passions, which these causes are unable to curb.
Whether they are excited by peculiarity of relation or
not, they are found to exist. The head of a family may,
in some cases, be tempted to abuse his authority. This
may be occasioned by a demand, in particular cases, for
its stern and rigorous exercise. Power is dangerous.
He is entrusted with it for the good of the whole. He is
liable to forget others, and seek his own ease and comfort at their expense. The wife may be misled to question her husband's wisdom, and so repel his control in
her general course of life, because she has, now and then,
found good reason for believing him in error. Servants
and children may presume on occasional, perhaps improper indulgences, to seek exemption from proper restraint
or manifest rebellious tempers. It is not to be expected,
in this present state of imperfection, that the tenderest
ties of natural affection will never be strained, and the
stream of pure love never be polluted, with some of the
foul out-pourings of the natural heart. Distrust, jealousy, variance, disputings, heart-burnings, evil surmisings,




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anger, moroseness, and obstinacy, will sometimes be developed. Strifes, alienations, bitter words, and sour looks
will be found among those of kindred blood and residing
under the same roof. Now, not only do the sacred precincts of the family circle forbid the intrusion of the
agents of human law, for the regulation of domestic intercourse, but there are evils which human law cannot
reach. That can only take cognizance of acts. It has
no power to discern motives. But much of the sinfulness,
which mars the beauty and destroys the happiness of the
family, is consistent with a fair exterior. Many is the
petty tyrant, who, while crushing the spirit of a gentle
wife, or embittering the lives of children and servants
with a hard bondage, has worn a gentle, quiet demeanour.
Many is the wife, who, for years has practised deception
on a confiding husband, and yet has preserved before
spectators, the character of honesty and sincerity. Many
is the youth apparently affectionate and obedient, over
whose truculent behaviour, parents have wept bitter tears,
in secret. Many is the servant, even, whose deceit and
cunning have misled his master to blame and punish
others for his own misdeeds.
But when human law is called on for relief from the
evils which sin may have produced in a family, and the
long concealed domestic distempers are exposed, how
impotent is the law to bring relief! It can threaten,-it
can punish. For any means it may possess to produce
reform, the application will have been too late. The
misery which has grown up so great, as to demand exposure, has become irremediable by its provisions. The
agony of the Jewish parents, who felt compelled to




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bring their rebellious son before the judgps, was but
the climax of a long season of untold miseries. Days
and years of ill-concealed suspicions, distrust, jealousy,
recriminations, and bitter revilings, precede the dismal
hour, when husband appears against wife, or wife against
husband, at the tribunal of justice, demanding divorce.
How many long months of anxiety, alternate remonstrance
and forgiveness, insults and reconciliations, may grieved
parents and a profligate son spend, ere the outraged father
disinherits the boy on whose birth he once smiled!
Now, to reach the sinful tempers and correct the sinful conduct, which thus destroy the peace and neutralize the benefits of the family constitution, human law
is powerless. Even when permitted to intrude into the
family circle, it cannot restore its broken harmony. But
where the law of man may not enter, or entering, fail to
effect relief, the law of God can enter. It may appear
in the household to enlighten the conscience, with condemning power, hush up excuses, and directed by the
Spirit, convince of sin and humble the heart. It is followed by the gospel which can give peace to the troubled
conscience, by giving peace with God through faith in
Christ, and impart a renewing and sanctifying power.
2. The word and Spirit of God not only hinder the
growth and check the exercise of evil passions, by the
restraints which they impose, but they also provide the
most effectual antidote to evil, and remedy for the disease of sin, by the new heart and right spirit which they
give. We have already seen that the duties of the various members of the family are only properly performed,
when they are performed under the influence of Chris15 *




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tian principle. None are ever free from the remains of
indwelling corruption while in this world, yet the change
which God effects by his word and Spirit, leads its subjects
" to die unto sin more and more, and live unto righteousness." The relations of the family, which, in the unregenerate state of its members, were occasions of sin,
become under the operation of God's Spirit, occasions of
increase in the graces of the Spirit. Love, joy, meekness, long suffering, patience, and gentleness, grow up
by the exercise of the renewed soul, amid the trials of
every-day life, and they re-act in the production of their
kind.
Thus we learn, that true piety is the sure foundation
for the purity and power of the family constitution. Its
value to the household is proportioned to the evils which
it prevents, and the blessings of peace and prosperity
which it brings. The habits of life which are so desirable for all the members of the family to cultivate for their
individual and common benefit, for time, are just those,
which the religion of the gospel inculcates. Industry,
order, peace, obedience, just government, honest and
faithful services, are the fruits of the fear of God. A family in which the principles of piety abound, will be a
prosperous and happy family. They furnish the elements of happiness which are not elsewhere to be found.
Wealth may buy fields, add farm to farm, build elegant
mansions, garnish them with costly furniture, procure
downy beds, rich viands, sumptuous apparel, and provide
means of entertainment and improvement in travel, and
varied amusements, and literary advantages.    But it
cannot buy happiness. Moroseness may be found on




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sofas, contention may embitter the richest feasts. Illnature may stalk through splendid halls, jealousy and
envyings may travel over land and seas, and discontent
and animosities dwell amidst the refinements of luxury
and in the libraries of learning. The health and outward prosperity of a family, though great blessings, will
not ensure happiness. If the mind is ill at ease, and the
heart worn with sinful passions, the greatest success in
business will fail to gratify, and health of body will afford no satisfaction. Into the best ordered household,
affliction will intrude. Honoured parents must wax old
and feeble, and descend to the grave. Perhaps, sickness
and death seize on blooming youth or prattling childhood.
Reverses of fortune may come. In such hours of sorrow,
the religion of the gospel alone offers a sure consolation.
" Is any afflicted, let him pray."  The members of the
stricken household are not left to the vain and hollow
language of condolence under sorrow, which is all that
the world has to offer. They know in whom they have
believed. The death that has entered the dwelling, is
but the messenger of a Father in heaven. It may have
taken a father from earth, but the widow and orphans
know who is " the Father of the fatherless," and " the
God of the widow." While the tears of a natural grief
are flowing for the dead, faith looks beyond the tomb,
and with confidence and joy, points to reunion in heaven.
Even by the cold remains of the mother of his children,
the bereaved husband finds consolation in the assurance,
that God has sent that heaviest of all his earthly sorrows,
as the chastisement of a Father, who is too wise to err,
and too gracious to afflict without reason.




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We do not say that religion in the family is an insurance against poverty. Yet it is true, that the truly pious
family is seldom reduced to utter destitution. God is, however, often pleased to permit his people to feel, that this
world is not their home, by allowing them to meet reverses in fortune, or to fail in such accumulations, as
exempt them from all hardships and suffering in their outward estate. But religion brings contentment, which
" with godliness is great gain." It brings a good conscience, which, itself, is full compensation for the richest
luxuries of ill-gotten wealth. It brings hopes for the future, which sustain under the heaviest ills of the present.
Often also, acting on the energies and elevating the
moral character, it disposes to vigorous enterprise, and
secures the confidence of others; so that the pious frequently retrieve their lost estates, while others sink in
despair or become the victims of vice.
We are well aware, that there are many families, in
which true piety does not dwell, who yet enjoy much of
that family peace and order, prosperity and happiness,
which we have ascribed to the power of religion in the
households of the pious. But this fact rather confirms
than weakens our estimate of the value of religion in the
family. In such cases, the general influence of the principles of true piety may operate, although the members
of the household have not personally experienced its
power.   Their blessings have come to them reflected, as
it were, from others. Those virtues which distinguish
such families are Christian virtues, in a modified form.
They are the fruits of the Christian system of truth,
whose power will be felt in a Christian land. If the par



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tial operation of that systdm produces such benefits, Ahat
may its full influence effect? If we wish to test the results of dispensing with religion in the family, we must
make our investigations in heathen lands. There we shall
discover in the utter destitution of domestic virtues, the
degradation of woman, the cruel tyranny of man, and the
miseries and wretchedness of helpless children, the value
of religion in the family.
II. Happy homes make a happy state.      That happiness which implies a measure of worldly prosperity, is
but the result of that purer happiness, which springs up
in renewed hearts.   Were all the members of all families
actuated by the principles of true piety, the whole land
would be enjoying the blessings of a true reformation.
Thus the true method to secure national blessings, both in
the destruction of vice and the promotion of virtue, is to
secure family blessings.
We have already spoken of the value of religion in the
family to the Church. We need therefore say the less
as to its value to the State. F'or the members of the one
are citizens of the other. Still the topic is too interesting and instructive, to be passed over without a few
hints.
1. Families, reared under Christian influences, provide
a healthy population. This is the true capital of a nation. This is needed to fill the ranks of the army, man
the navy, fell the forests, till the land, build roads, erect
cities, construct and employ machinery, and carry on the
great enterprises of commerce. The nation, however, not
only needs able men, but industrious, active, energetic
men.   True religion is a foe to idleness and indolence,




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and from well trained households, go forth the recruits to
the ranks of useful labour, with the hand and the head.
Not only will the incentives to effort, which the wants of
a family supply to its head, urge him to active effort; but
the principles of true piety will induce him to train his
children to useful occupation. As population is the capital, so productive labour is the income of a nation. And
the mighty resources of the wealthiest people are but the
aggregates of those of individuals. The pampered children of luxury and prodigality born to consume the fruits
of the earth, are but the blots and blanks on the pages
of a nation's history, while the well trained sons of honest
industry form the material for its glory and renown.
2. Christian families provide law-abiding citizens,
faithful agents, and upright rulers. The child trained
to obey parents, is thus trained to obey magistrates.
The citizen of the household of faith is the best citizen
for the commonwealth. The habits of self-denial, generosity, forbearance, good temper, order, peace, truthfulness, and honesty, in which he has been trained, will lead
him to be just in his dealings, public spirited, submissive
to law, quiet and contented, peaceful and faithful. He will
not be contentious, a wrangler, deceitful, dishonest, intriguing, and quarrelsome. The elements of mobs and
insurrections and riots, the inmates of penitentiaries, and
the subjects for the hangman, do not come out of Christian families. Mechanics, pilots, engineers, merchants,
artisans, and even day labourers, who are entrusted,
more or less, with the lives, or property, or material interests of others, may be fully capable in knowledge, or
skill, or physical ability, and yet, if destitute of moral




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principle, may fail of success. Now it is no small matter, that such should be well trained in Christian households. And it deserves the serious attention of all concerned, to inquire whether those who are prepared to
disobey God, by violating the Sabbath in the service of
men, may not either by the loss of physical vigour which
often follows such service, or the want of moral principle, jeopard the interests of employers and the public.
The best school for rulers is the school of obedience.
The principles of honesty, integrity, truthfulness, and
faithfulness, which fit men for the duties of common life,
are as indispensable to fit them for the highest places of
authority.   Incorruptible judges, virtuous   statesmen,
conscientious lawyers, upright jurors, truthful witnesses,
honest tax-gatherers, are the proper produce of Christian
families. Even generals and captains in the navy make
better servants of the country by being God-fearing men.
The greatest difference observable in Washington and
Napoleon, was the difference in moral character. Washington's mother said, "George was always a, good boy."
Napoleon's education, however complete for the camp or
the helm of state, left him deficient in moral principle.
Whether the snows of Russia or the armies of England
be most entitled to the credit of his downfall, in the
view of the historian, the moralist can hardly avoid
connecting it with that same overleaping ambition which
led him to repudiate the wife of his heart for the empress
of his dominions.
3. As national wealth is the aggregate of individual,
Christian families contribute to it, both by their influence
on the industrial interests of the country, and their power




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to sustain themselves. All the common virtues, of which
we have spoken, enter into the composition of character which secures success in life. Every self-sustaining
family adds to the public wealth by diminishing public
burdens. The bulk of paupers and recruits for almshouses are the vicious or their victims. The Christian
family may be needy, but it is seldom entirely dependent
on charity. The honest, hard working Christian man,
though poor, who rears his family to be independent and
also to habits of frugality, enterprise, and thrift, is a
public benefactor, worth more to the state than a dozen
brawling pot-house demagogues or partisan editors. Let
our constitutions be destroyed, our capitols burned, our
rulers driven off, and anarchy take the place of a
well ordered government; yet, if our land were still
covered over with Christian households, all this framework of government might be easily restored. But destroy our Christian families and those which are reared
and governed by Christian principles, and let the sacred
words, home, husband, wife, father, mother, brother, sister, master, and servant become obsolete, marriage be
despised, authority discarded, and the ties of the family
sundered; then would the wisest laws be of no avail; anarchy and tyranny would run wildly over our land, bruising with the heel and blasting with the breath the growth
of a Christiai civilization now rising to bless an admiring world. The value of religion in the family would be
seen in the downfall of our greatness, and on the ruins
of this mighty empire might be inscribed " Lo! this
was a nation which feared not God!"




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Sec. II. The dificulties of Family Religion.
On this topic we shall offer but a few hints. The leading obstacles in the way of promoting family piety have
already been intimated, in stating the duties of the various members of the household, or will properly be detailed in discussing the pleas for the neglect of such duties.
1. Many parents find themselves very much embarrassed,
in an honest effort to train up their children in the way
of the Lord, by the habits of their neighbours. Some
are addicted to Sunday visiting, and annoy a Christian
family with unseasonable attentions. The children of
such parents, unused to restraints or religious teachings,
may, perhaps, address to those of a Christian household,
the language of sneers and ridicule, and mischievously
endeavour to excite them to rebel against parental authority. That fort is in danger where assailants have
allies within its enclosure; so children of Christian parents, whose hearts are naturally predisposed to reject
authorities and cast off restraint, are in great danger of
falling an easy prey to those who endeavour to draw
them aside. This difficulty often arises, also, from the
associations of children in boarding-schools, where they
are removed from the inspection of parents, and that
constantly restraining and correcting influence, which
daily association with them at home, and the weekly
recurring Sabbath lessons might produce. The shame
of singularity in that which is right, while there may be
a glorying in being the " inventor" and leader "of evil
things," is one of the sad evidences of man's alienation
from God. Many parents have found the instructions
of years almost effaced from the hearts of their children,
16......
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by not using proper means to prevent the existence or
influence of the difficulty arising from evil associates
among children. It is sometimes very difficult to regulate those associations. Happily in our country we have
no privileged orders.  The vulgar affectation of aristocracy of family or wealth, in which some indulge, is a
ridiculous folly, for which it is hard to be charitable.
Still, there may, and ought to be, distinctions in society,
based on moral worth.   To make such distinctions in the
selection of the company of children, requires the exercise of a sound discretion, lest by reason of their natural
rashness and imprudence of speech, they involve themselves and parents in trouble. Parents may do much to
secure the desired object by cultivating the friendship
and intercourse of families, containing children of suitable character, and in selecting schools, whose teachers
are pious, and will have a wise regard to the character
and influence of their pupils.
2. But there are many adult persons who give rise to
great difficulties, hindering the proper influence of family
religious teaching. Thus there are some thoughtless,
and yet good natured friends, who show much mistaken
kindness to children and youth, by allowing them, when
their visitors, privileges and indulgences, which are forbidden at home. They may even comment on, what they
term, the needless strictness of parental control. Sometimes we find a class of men and women who seem to
take delight in producing mischief. They are gossips,
and spend their time in retailing rumours.
They not only exercise a pernicious influence on children, by affecting their minds with distrust of religious.*..




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183

friends, but they may sow seeds of jealousy and dissension in the minds of husbands and wives, or mislead
masters as to servants, or servants as to masters. Among
such too, are often found those, who are not only the
captives, but servants of Satan, and who go about seeking whom they may mislead. They may not traduce religion, as they understand it, or vilify and slander its
professors as hypocrites. On the contrary, they profess
great reverence for the Bible. But the doctrines which
they receive, are of a loose, undefined character, and the
duties they profess to regard as most important, are of a
questionable morality, or a mere compliance with some
specious formalism. They are enemies of creeds, confessions, and catechisms, and all those Scripture truths,
which most exalt God and humble man. They have
certain set, stale speeches, about the amiability of human nature and a liberal Christianity. The moral influence of the drama, and the benefits of such innocent
amusements, as card-playing and dancing, and the pleasures of genteel flirtations, intrigues, and dram-drinking
are their favourite topics. Such persons are oftener found
in our large towns and cities, but there are less to be
feared, because better known, and parents can more
easily guard their children against their wiles. They
often appear in villages and rural districts, where they
are not well known, and by the influence of those factitious aids, derived from the dress and manners of city
or foreign life, often exert a most pernicious power in
undoing, on the minds of youth, the good work of parental
training.
In new settlements, where sound religious public..se-. *  *




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timent has not yet gained an ascendency, the youth of
Christian households, and, indeed, all its members are
subjected to the influence of evil associates, who may not
designedly do them an injury, but whose character is unworthy of imitation, and whose intercourse is either profane, or wholly worldly. The staple of their conversation
is the discussion of fights, quarrels, betting, card-playing,
drinking, the theatre, horse-race, and circus.    Their
language is grammatically as vulgar, as their sentiments
are immoral. Those, who, in the selection of new homes,
make their choice, solely in view of the advantages of
making money, often sacrifice the more important privileges of their families, in respect of moral and mental
improvement. It would be better to live on harder fare
and accumulate less property, than to rear wealthy families, grown up under the droppings of Satan's ministrations.
For all such difficulties as have been noticed, parents
must prepare, by the more careful teaching of their children, by special warnings, and by attaching them to
themselves. They must early accustom their children
to repose implicitly on their counsel, and endeavour to
make home replete with attractive means of happiness.
Let them aim to preoccupy the heart with good, as the
best means of excluding evil influences, whether from
playmates, godless companions, sceptical teachers, or
imprudent neighbours. Let them not be discouraged by
those or other difficulties, arising from the perverseness
of children or servants, the innate opposition of the heart
to religious truth, or the natural volatility and fickleness
of.t uth.  No.valuable result is ever attained without!-!.:" *...




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the use of appropriate means and the exertion of great
diligence, unwearied watchfulness, and unfailing perseverance. Those who find difficulties in their own tempers,
or in the varied tempers and dispositions of children, are
already instructed in the best means to be employed for
their removal. All who wish to know and do their duty,
will find all needed grace, if they seek it from the Father of mercies, and the God of all grace and consolation.
SEC. III. The aids to Family Religion.
1. Corresponding to the class of difficulties, of which
we have chiefly spoken, is the aid by which parents may
be assisted in their holy work, afforded by good associates. Such, among children, are often found in the families of the pious, of whatever position in society. But,
as even the best children are not always entirely reliable,
parents ought to be careful to ascertain the character of
the influence exerted on their own children by those of
others.  By proper training, young persons may themselves be led, at a very early age, to be good judges of
the character of those with whom they associate.
But the aid of good company is to be sought, rather
from the association in families of adults, whose literary
and moral advantages and attainments will make their
conversation edifying, and their examples worthy of imitation. Parental preferences will greatly influence those
of children. As reading biography is exceedingly interesting and improving to the young, so associating with
good men and women cannot fail to exercise a wholesome influence in the formation of their characters. It
is peculiarly important, that persons of decided Christian
16 *




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character should be thus brought into their society. They
will learn that the idle talk of worldlings and the flippant jests of coxcombs and flirts respecting such persons are unfounded, and be led to admire Christianity
in the persons of those who exemplify its principles.
As youth grow up to adult age, they will continue to
prefer such companions, and their influence on their settlement in life will continue to be salutary, leading to
proper connections in business or marriage, judicious selections of a home, and wise plans for the whole course
of life.
2. The work of religious instruction in the family derives great aid from well conducted Sabbath-schools.
These schools are not designed to be substitutes for home
teaching, when parents are capable of performing their
duties. That too many thus misuse them, has led some
to depreciate their value. But this is wrong. Rather
let the fault of parents be checked. Such institutions
are too valuable, as supplying the only means of religious instruction to thousands of destitute children, to be
discarded, because indolent, self-indulgent parents choose
to devolve on others their own peculiar duties.
But while continuing as zealously as ever to instruct
children at home, parents can derive valuable aid to
regularity and system, so important in all departments of
instruction, by making the Sabbath-school lesson, at least
in part, the home lesson also. Thus will the child not only
be more certainly prepared for the duties of the class,
but he will be incited and encouraged by having the care
and interest of parents manifested in his behalf. The support thus given to the teacher's authority and instructions,




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will be also some just compensation for his self-denying
and arduous labour.
The aid of the Sabbath-school is valuable also to the
older children, who, by engaging in its duties, as teachers, continue to improve in Divine knowledge, and acquire early habits of usefulness and benevolence. The
Sabbath-schools for servants will afford a field of special
advantage to all, who will engage in the laudable effort
to give them religious instruction.
3. We most cheerfully recognize our excellent religious
newspapers, and the publications of our Board, as most
valuable and efficient helps in training a family in the
knowledge and love of true piety. Of the latter, we
have now a large iumber and variety, well adapted to
the wants of all the members of a family, and especially
the younger. So all the families in our church can be
supplied, on.very moderate terms, with religious newspapers, edited by some of our most eminent ministers.
In all such, there has been introduced, of late years, a
special department, called the "Children's Column;"
and then the Board of Publication issues a paper entirely devoted to their instruction and entertainment.
The judicious use of these books and newspapers is
attended with manifest advantage to the intellectual and
moral improvement of youth. A well edited paper of
any kind is a great blessing to the children of a family,
by inducing them to form habits, of reading. They may
also gather an immense amount of useful knowledge.
Especially, do religious newspapers confer great benefits; for, to the mental improvement, they add high
moral influences. Children, habituated to such reading,




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have their minds familiarized with the truths, which they
hear from the pulpit, read in the Bible, or learn from
parents. They become instructed in the condition and
plans of the church, and its growth and agency in disseminating the gospel, and may be thus led to take a
more lively interest in the prosperity of Zion. Above all,
the solemn truths on the subject of personal religion, so
often found in such papers, may be attended by the
awakening and renewing power of the Divine Spirit.
Parents should use a wise discretion in selecting books
for the perusal of children, adapted to their age and progress in knowledge. They also need to attend to their
manner of reading. Children are fond of novelty, and
constantly tempted to read carelessly. They may glance
through a volume, merely for the sake of the story it
may contain, neglecting the solid instruction to which the
story is the mere attraction.  They will thus grow up
with very bad habits of reading in a hurried or careless
manner. They ought, therefore, to be induced to read
aloud to some one, who will correct their errors of elocution; and should be frequently examined on the contents
of the books which they may have perused.
Before leaving this subject, we may remark, that persons benevolently disposed, may contribute materially to
aid poor families in the right training of children, by
supplying them with religious books and newspapers.
Even many who can afford to procure them, but are indifferent to their value, when furnished for a time by others,
might become sufficiently interested to supply themselves. While a direct benefit would be conferred on the
objects of this benevolent action, an incidental and valu.




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able service would be performed to a class of laborious
and useful Christian men, who, amidst much annoyance
and discouragement, and on very inadequate remuneration,
are engaged in editing and publishing religious newspapers.
4. Our families cannot always continue in health, comfort, and peace. Sickness, losses, bereavements, and
death are incidental to all households. But even these
sad events may be properly employed as aids to impress
the great principles of religious truth on the hearts of all
in the household. They are sent to confirm the lessons
of God's word, on the vanity of life, the transitory nature of earthly enjoyments, and the value, reality, and
permasence of heavenly blessings.     Their teaching is
sad, but not the less valuable. It is often " better to go
to the house of mourning than to the house of feasting,"
and "by the sadness of the countenance the heart is
made better." Sometimes that great calamity, orphanage, is overruled to be the source of blessing to children.
Their early acquaintance with the sad realitites of life,
produces a seriousness of disposition and proper views of
their responsibilities, and gives a direction to energies,
which other, more pleasing, methods might have failed to
effect. Let us not " despise the chastening of the Lord,"
as an aid to us, in guiding our children, as well as tutoring ourselves, in the way of life. Often it is true, that
The path of sorrow, and that path alone,
Leads to the world where sorrow is unknown.




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CHAPTER VI.
THE PLEAS FOR NEGLECT AND DELINQUENCIES IN FAMILY DUTIES.
THE instincts of nature and self-interest generally
secure a good measure of faithfulness in the performance
of those duties, which relate to the physical and mental
interests of the members of a family. When any neglect
occurs, the fault is often ascribable to ignorance, or to an
inadequate apprehension of the benefits which may be
procured by the performance, or the evils which may result from the omission, of duty. In such cases instruction and admonition are appropriate. When, however,
there exists any culpable and pertinacious disregard of
the obligations to provide for the physical welfare or
mental improvement of children, it will probably be
found, that the excuses offered in extenuation or justification of such omissions, are substantially those by which
a neglect of the moral and religious training of a family
is usually palliated. Indeed, if this latter work be properly performed, the other will rarely be omitted, on any
such grounds as demand our notice in this connection.
Few persons, whose opinions are entitled to respect,
will question the manifest and manifold advantages of
religion in the family. Christianity enjoys this distin



ï~~FAMILY RELIGION.                 191
guishing peculiarity, as a system of religion, that, however
men may dispute its credibility, object to its doctrines,
or refuse submission to its laws, they feel constrained to
do homage to its principles, as illustrated in the lives of
its votaries. Hence numbers can be found, who, though unwilling themselves to be pious, are far from being displeased
with their friends because they profess and practise the
principles of Christian faith. Prejudice, the depraved
passions of the human heart, or ignorance, or all combined,
may occasionally, even in our highly favoured Christian
land, induce persons to oppose the religious inclinations
of their near relatives; and husbands, wives, parents, or
children, have been known to evince a most bitter hostility, even leading to acts of petty persecution, against
"them of their own household," who had professed faith
in Christ. But even in these, now happily, rare and extreme cases, the hostility has generally been occasioned,
rather by the principles than conduct of the Christian disciple.
While, however, the beauty of holiness, especially in
the characters of mothers, fathers, children, brothers, or
sitters, may be readily conceded, the necessity and importance of using the appropriate means to secure the
admired result, are not always properly appreciated.
This failure may be owing to ignorance or a want of
consideration, or it is more probably oftener occasioned
by the sophistical reasonings and cavils of those who
are ever prepared to hinder the progress of true piety in
the world.
Even when the duty of employing such means is professedly acknowledged, many permit themselves to be




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hindered in its performance by the suggestions of indolence, or the natural indisposition of the heart, to enter
with zeal and energy on the fulfilment of moral obligations.
1. Some undertake to justify their neglect of parental
duty, in the religious culture of children, by the allegation that the opinions of the young on subjects of Christian faith ought not to be biassed, but that they should
be left to exercise their own judgments on matters of
such importance, when they shall have reached a period
of life, at which they may be capable of acting for themselves.
(1.) This plea sometimes aspires to the dignity of an
objection, on the ground, that if the alleged duty is obligatory on any, it is one of common obligation, and
that, when performed by parents, who are zealous partisans of religious error, it becomes the instrument of
propagating such error, and thus of doing evil instead
of good.
We cannot deny, that, in view of the great injury inflicted on mankind, by the various systems of false religion and perverted Christianity, which have been instilled into the tender and susceptible minds of youth,
there is some plausibility in this view when first presented. Still we think that it will be found only plausible.
For, admitting that, by early religious instruction,
many have been led astray and made the victims of pernicious error, it remains to be proved, that, if not thus
instructed, they would have embraced the truth. And
even granting that moral interests have thus been often




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sacrificed, we must bear in mind that the wrong application of a good principle is'not a sound reason for its rejection. We have often had occasion to advert to the
fact that the Divine government of this world is a government of sinful beings, and must not be held responsible for the perversion of its wise provisions, which are
made by the folly and wickedness of men. At every
turn we shall meet this same difficulty. Even the restraints of God's holy law, the apostle teaches us, have
been made the occasions of sin by the perverseness of
the human heart. Rom. vii. 8.
But we can by no means admit that the moral interests of a child are necessarily sacrificed, who has been
placed under a system of religious instruction, by which
some error has been inculcated. For the most defective
system, taught by any evangelical denomination of the
Protestant church, may contain enough truth to produce
a saving influence, under the divine blessing. Even in
papal countries, with all the prevailing superstitions and
the infidelity engendered by them, some religious benefits may be secured by the religious instruction given,
which presents a pleasing contrast to the condition of
one left in a state of utter ignorance of Divine truth.
We by no means advocate indifference as to the system
of religious faith, under which children are reared, and
yet, there might be cases, in which it would be better for
children to be brought up under the tuition of a Christless Unitarianism or Universalism, or even Judaism itself, than that they should be left to be the prey of the
devil, under the leadings of their own depraved natures.
We are well aware of the great difficulty which the preju17




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diced attachment to error, interposes to the entrance
of truth; yet as all error is only a form of sin, it may,
at least, admit of a doubt, whether we would not do better to risk the mingling of error with some truth, than to
leave the mind, fully preoccupied with sinful propensities, in the darkness of an utter ignorance of Divine revelation.
(2.) The alleged impolicy of a religious education is
partly based on the presumption, that the mind of a
child, if not inclined to what is good, is naturally unbiassed, and will as readily select what is right, as that
which is wrong. But that such is by no means a correct
view of our nature, both Scripture and a discriminating
observation abundantly prove. We need only refer to
the first and third chapters of the Epistle to the Romans, as presenting a summary of the inspired declarations on this subject, which other portions of the Bible
fully corroborate. The universal and total depravity of
the race is the only theory of man's moral nature, consistent with those facts of his history, patent in all the
records of the race, that the peace and order of society,
safety of life and property, the dispensation of justice
and the practice of truth, have never been secured, except by the restraints of law and the curbs of government.
So far, then, from being disposed by nature, to that
which is right, or even indisposed to that which is wrong,
the child is already "wholly inclined to all evil," "disabled," and naturally opposed to all that is good, born
with a propensity to imbibe erroneous principles and
pursue sinful practices. This corrupt nature, left to an




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unchecked development, is not merely the source of all
"actual transgression," (Confession of Faith, vi. 4,) but
it is the source of ungodliness and transgression only,
" and that continually."  It is a sheer folly to admonish
us against the dangers of a religious bias, when there
already exists a sinful bias, and the power of Satan, and
the delusions of a wicked world are constantly engaged
to strengthen its force.
(3.) But if the plea now before us possesses any validity to justify the neglect of that religious education,
for which we have contended in the foregoing chapters,
it may be urged, with as much plausibility, if not equal
pertinency, to justify a neglect of every kind and measure of religious or moral teaching. The practical principles of sound morality are sustained by the fundamental doctrines of revealed truth. We need not here discuss this proposition. That there may have existed imperfect codes of morals, in lands on which the light of
the gospel never shone, is true. But, we shall search in
vain, in all the records of our race, for a system so complete, as that which rests on the doctrines of the word
of God. A comparison of the moral condition of the
most enlightened ancient or modern heathen nation,
with that of Christian nations, in which the most imperfect forms of Christianity have prevailed, will show, that
the latter have enjoyed the benefits of a much sounder
morality than the former.
Now such doctrines of revealed religion as the being
and nature of God, man's responsibility, the state of rewards and punishments hereafter, are doctrines which
men do not receive by nature, and for the right appre



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hension of which they need instruction. For even granting that men will, as well as may, know the " eternal
power and Godhead," by the " things which are seen,"
(Rom. i. 20,) still it is notorious, that all have not followed the light of nature. The heathen needed instructers in its teachings, and among the most enlightened nations of the heathen world atheism has existed. Then
there must be religious teaching as to some truths. Indeed, without it, we could easily show that the whole
world must ultimately drift to a state of most deplorable
darkness. If no religious training must be given on
propositions, which may be subjects of debate, lest we
unduly bias the mind and invade the rights of conscience,
then might society soon be deprived of the benefits arising from the sanction of an oath. If children are to
be left without instruction in the doctrine of the existence
of God, we know not how soon that would become as
much doubted and rejected, as the petty dogmas of some
mere sectarian policy. So all the questions of morals
involving the safety of life and the rights of property,
must follow the doctrines of revealed religion, in being
placed among the topics on which instruction must be
declined, because they admit of debate. We cannot contemplate with equanimity, the prospect of a nation, left
to the full consequences which must flow from the practical admission of the plea, which we are now considering.
It is said, that Coleridge once replied to a friend, who
had urged it, by showing him his garden, which had
grown up in weeds, because he had neglected to "prejudice it" in favour of fruits and flowers. So, unless children are "prejudiced" in favour of religious doctrines,




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and the love and practice of justice, generosity, honesty,
and truth, they will grow up in infidelity, and the love
and practice of fraud and cruelty, hatred, revenge, and
lying.
Nor is it a fair reply to these suggestions, to say that
it is proper to teach those things, on which there is a
general agreement among men, while those of a limited
reception should be omitted from our instructions; for
the popularity of a proposition in morals is not conclusive of its truth, nor the popular rejection of it, an evidence of its falsehood; and the question raised by this
plea does not relate to the degree of doubt pertaining
to such propositions, but to the existence of any difference of opinion whatever. If we may teach one set of
truths which some question, so may we teach another.
If then the Christian parent is persuaded of the truth of
the religious system which he has adopted, it is both his
right and duty to inculcate it on the mind of his child.
If the so called prejudices are right, and such as he believes that the sound reason and enlightened conscience
of the child will afterwards sanction, then, by all means,
he should endeavour to preoccupy its mind with them.
And this he should do, at as early a period of the child's
life as possible. We all admit the importance of teaching children the arts and sciences, the principles of ordinary morality, and even the manners of polite society.
And all feel, that the earlier we inculcate the lessons on
these subjects the better. Early impressions are most
durable, and early habits the most uneradicable. We do
not wait till children can appreciate the propriety, or
understand the reasons of the principles of such morals
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or manners. It is enough, that we feel persuaded they
ought to be instructed and trained to observe them.
Now, if we feel that it is right and important thus to
teach them those things to which they have no natural
aversion, but, on the contrary, for the learning of which
they may be inclined, by a regard to their own interest,
the example and influence of others, or any similar reason; how much more should we feel impelled to use
every care for training them to the reception of truths,
and the adoption of practices, to which they are by nature disinclined! In the former case, we may be incited
to duty by a consideration of the ignorance or indolence
of our children; much more then should we be moved to
our duty in the latter, by bearing in mind, that we have
to contend not only with ignorance and indolence, but
with a decided repugnance to truth and an inveterate perverseness of heart.
2. In direct contradiction of the inspired promise, that
if a child is trained up in the " way he should go, when
he is old, he will not depart from it," (Prov. xxii. 6,) it
has been often said, that the result produced by religious
education will be the opposite to that which is proposed.
We are told that children, who have been restrained
from certain indulgences when young, acquire a greater
desire and relish for them, when they reach adult age;
and that to those religious truths which are urged on their
attention, and to those outward religious duties with
which they are forced to comply in early life, they will
become even more strongly averse, when released from
parental control.
We have really hesitated somewhat on the introduc



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tion of this excuse for neglect of parental duties, for, to
some readers, it must appear exceedingly strange, that
any persons can thus so openly contradict the Divine
testimony. But, however shocking to pious minds this
palpable insult to God may appear, we are fully persuaded that either in its bald impudence, or under the guise
of some modifying expressions, this plea is often advanced.
Some undertake to sustain its truth, by the repetition of
the stale lander, that the children of the pious are, ordinarily, worse than those of others. A feeble attempt
to reconcile the obvious contradiction of God's word
which this plea presents, is offered in the suggestion,
that no religious training is such as God's word requires,
and hence, since our imperfect endeavours are so uniformly failures, they had better be altogether abandoned.
But it is not our province to discuss this or any other
method of reconciling the explicit assurances of God's
word with the contradictory positions to which men may
be led, either by indisposition to accept the Divine declaration, or the sophistical reasonings of themselves or
others. We have long regarded the existence and use of
this plea as a most striking exemplification of the inspired
teaching, that " the carnal mind is enmity against God,
for it is not subject to the law of God." Rom. viii. 7.
As to the alleged facts adduced to sustain the position before us, we may remark, that they have never
been well authenticated. It is possible there may have
been many professing Christians and ministers, who have,
like Eli, been culpably remiss in duty. There have,
doubtless, been some who have been too stern in rebuke,
too severe in punishment, too rigorous in requisitions;




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or, on the contrary, others who have been too lax in discipline, too lenient to the guilty, or too indulgent to the
indolent. All have, doubtless, failed in some respect,
and come short of performing acknowledged duties.
Still, after much reflection and observation, we are free
to express the conviction, that we find much more reason to admire the distinguishing forbearance and faithfulness of our God, in so eminently blessing the religious
education of children, though conducted with so much
imperfection, and fulfilling his promises, though so often
forfeited by the sinful omissions of his people, than to
doubt or question the truth of the inspired declaration,
or the wisdom of that family economy, for which it provides both the foundation and encouragement.
On the other hand, the facts already stated may be
safely relied on to repel the slanderous allegation, by
which it is proposed to impugn the truth of God's word.
Other facts of the same kind may be gathered from the
history of the church. A few years since, some statistics were collected in New England, with special reference to this subject.   From   these we have selected a
few statements:
Of one hundred and forty one children, fifteen years old
and upwards, in the families of thirty-five ministers, about
one hundred were found hopefully pious, of whom nineteen were devoted to the ministry. Only four sons were
intemperate. The mother of one of them was not pious.
In the families of one hundred and seventy-two deacons,* there were seven hundred and ninety-six children,
* In the congregational churches of New England, the Deacon cor.
responds in office to the Ruling Elder of our churches.




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fifteen years old, and upwards, of whom about five hundred were hopefully pious, and seventeen were ministers.
Sixteen were intemperate. The fathers of five of these
used strong drink, or opposed a temperance reform. The
remaining two hundred and eighty four were, with few
exceptions, respectable and useful citizens. Now let
there be selected from irreligious households, in which religious training is rejected or neglected, an equal number of families and children, and we unhesitatingly assert, that like numbers of professors of religion and ministers will not be found. And even should such be found,
in order to sustain the position that religious teaching is
injurious, it must be further proved, that those of the
first class became pious in spite of the instruction they
had received; and those of the latter, by reason of the
ignorance in which they had been left.
It is true that grace does not run in the blood, but
God's promise is sure, and God's precept will be ever sustained by his dispensations. The kingdom of providence
is subservient to the kingdom of grace. As to the alleged propensity of children, to seek with greater avidity,
when of age and free from control, those indulgences
from which they had been restrained in early life, we may
freely concede, that there is a melancholy proclivity of
our nature to rush after what is forbidden, and to hate
what is productive of our best interests. It is the testimony of inspiration that "a fool" (i. e., wicked person)
despiseth his father's instruction," Prov. xv. 5, that " foolishness is bound in the heart of a child," Prov. xxii. 15,
that " fools hate knowledge," Prov. i. 22, and " make a
mock at sin."   Prov. xiv. 9. But so far from admitting




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that these evidences of a sinful nature, should constitute
a reason for omitting all efforts to inculcate a love for
truth and the fear of God, they supply very strong incentives to use the utmost diligence, in our efforts for the
religious culture of children. If indeed we adopt the
principle, that we must omit all such efforts for fear of
producing results contrary to what we propose to accomplish, then, to be consistent, we must dispense with all
training, by which we propose to effect any change in the
natural disposition of children. They must be left to learn
the most ordinary yet most important moral duties of
life, after they shall have become habituated to neglect
them. Even the manners of social intercourse must be
regarded as forbidden topics of parental teaching. Children must be left to rude and boorish methods of behaviour, lest the effort to teach them suavity and politeness might inspire them with a dislike to the customs of
civilized society. They must be left to grow up in ignorance, lest the offered teachings of letters and useful
science might be rejected with repugnance. Or, if by
compulsion we should succeed in enforcing judicious counsels and restraints in such matters, and securing some
progress in knowledge, we must expect, that as our sons
and daughters reach the period, when, released from our
control, they may indulge their pent up propensities,
they will greedily resort to the vulgarities of low life,
break off all the habits and usages of good society, luxuriate in indolence and idleness, and disdainfully discontinue the pursuit of all mental improvement! To escape
the conclusions to which these suggestions lead, it may
be said, that the alleged results of religious training do




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203

not flow from any necessary proclivity in the child's nature to oppose instruction on all subjects, but is due to
their natural antipathy to religious truth. If this be so,
then surely it is highly important that we use the greater
zeal and diligence, not only to instil good principles, but
to eradicate this deadly hostility to their reception, lest it
become too deeply fixed, ever to allow their entrance in
after life.
Once more, there are not a few who do, practically,
oppose the instruction and discipline of youth, in any department of knowledge or duty, to which they manifest
repugnance. The great bulk of children thus neglected
grow up practical demonstrations of the impolicy, or
rather wickedness, of such neglect. By their uncultivated manners, gross ignorance, and idle, vicious habits,
they bring disgrace on parents and ruin on themselves.
Some few, notwithstanding this parental folly, under the
influence of society to which they are subject, may acquire propriety of behaviour, good habits of ordinary
morality, and a respectable degree of mental improvement,
and thus escape such sad results. But it must be considered, that while the influence of society may supply the
defects of training, in the ordinary duties and decencies of
life, to which children may have no very strong disinclination, or a disinclination which may be overcome by
the incentives of self interest, we are not permitted to rely
on similar causes and expect similar results, as to the
principles and practices of a vital piety. To these, as already stated, the heart is naturally opposed, and even in
the best state of society, the influences to which youth are
constantly exposed, so far from tending to overcome, ra



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ther tend to increase, such disinclination. The boys in
the street, wicked men and women in their homes, the example and solicitations of the votaries of sin, and the allurements of the world, of every sort, and in all the scenes
of opportunity and temptation, are continually drawing
children aside to evil, and opposing all the best efforts of
parents to train them in the way they should go. If the
garden be neglected, the soil, prolific of weeds, will
be luxuriant in a noxious growth.
3. There are many special pleas urged, under the influence of peculiar circumstances, or in excuse for the
neglect of particular duties, not admitting any classification, which deserve a brief notice. Such of these as relate to the great duty of family worship, are so well and so
summarily disposed of in the concluding chapter of the
work often cited, that, by a reference to it, we omit all
farther allusion to them.
(1.) The intimacy of the family relation is often suggested, as a reason for the failure of husbands and wives
to stir up each other's minds, on the great concerns of
salvation, or of parents to converse with their children on
the duties of personal piety. There may be a proper
degree of diffidence in our abilities, to be the instructers
of others, more painfully experienced, when the very
solemn interests of our near and dear relatives are to be
affected by our counsels. Still, it is much to be feared,
that this plea has its true origin, either in a consciousness that our lives are inconsistent with our theories and
professions, or that we are not sufficiently impressed with
a sense of the pressing necessity of personal religion, in
those who are members of our families. Sometimes in



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deed, there may arise a false delicacy, as if "the subject," to use a popular phraseology in denoting religious
topics, were one too sacred to be made a topic of familiar
conversation. We apprehend this plea, under any modification, is sufficiently set aside by the suggestion, that
whenever our own piety is vigorous and active, all the
real or supposed difficulties which it presents will vanish.
(2.) The plea of a want of time is sometimes presented.
A similar plea for the neglect of attending to personal
religion is sometimes offered. In both cases there may
be a misapprehension of the nature of the duty from
which exemption is thus claimed. God has so ordered
that our most diligent performance of the duties pertaining to our lawful callings, is not only consistent with the
special duty we owe to him, but we are very much aided
in the former, by a proper regard for the latter. All
the duties we are called to perform in promoting our own
piety, and that of the members of our families, are effectually operating in the advancement of our best temporal
interests. And even did our engagement in the religious
instruction of our children, or other Christian services
for our families, interfere with the prosecution of our
proper secular pursuits, the transcendent value of the
spiritual welfare of our household might justify a sacrifice of some worldly interest for its advantage.
(3.) Some endeavour to pacify the demands of a quickened conscience, especially in regard to the religious instruction of servants, by the plea, that religion is a matter between each person and his Maker; and that if they
endeavour to serve God sincerely themselves, their chil18




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dren and servants know their liabilities and duties, and
must take care to meet them. It is very true that each
of us must give account of himself to God; but does it
never occur to such persons, that a very important part
of such account will be that which relates to the " deeds
done in the body," in accordance with requisitions of
the family constitution?  We cannot be pious for others,
but if God has placed us in the position of a keeper of
our brother's religious privileges, it is a matter for serious consideration, that we may be held responsible for
supplying him with those privileges. Masters and parents cannot devolve wholly on others, what their very
relation to their servants and children has imposed on
them.
(4.) In respect to the class of duties to which we have
just adverted, we often hear neglect palliated on the allegation, that those whom we are called to instruct will
not heed our lessons. As to both classes of pupils, children and servants, this may very probably be true, when,
by our sloth and indifference, they have been allowed to
form habits of inattention to serious things. But if
proper means are used when they are young, we need
not fear that our efforts will be rejected. Let us abide
by the promise, (Prov. xxii. 6,) encouraging as to any
child, whether our own or that of our servant, in this
respect sufficiently subject to our control to enable us to
perform the duty, on which the promise is suspended.
(5.) A want of capacity to instruct and discipline the
young, is sometimes plead in excuse for neglect. " If
there be first a willing mind, it is accepted according to
that a man hath, and not according to that he hath not."




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2 Cor. viii. 12. This principle of God's gracious government applies to our duties as well as to our gifts of benevolence. Let each one do his best.      There is not,
indeed, a requisition for great gifts of knowledge, to teach
others the essential truths of the gospel, both as to its
theory and the duties it prescribes. In this respect, this
wonderful scheme for man's moral welfare resembles
some vast and complicated machinery, which has been
so well adjusted, that a little child may set in operation
a power, which scores or hundreds of men could not, of
themselves, effect. If the deficiencies of capacity are specially such as relate to temper of mind, patience, gentleness, zeal, and earnestness, they are to be supplied, like all
other graces, at that throne to which we are invited to
come for mercy and grace to help in time of need.
(6.) Past failure, either of ourselves or others, is no
valid excuse for remitting our efforts. If it has resulted
from the stupidity or stubbornness of those, who, even in
early life, have evinced the dreadful perversity of human
nature, let us call to mind God's long-suffering and patient
forbearing toward us. If, however, it has resulted from
our past delinquencies, then, indeed, should we rather
be humbled and penitent, and knowing that God giveth
liberally to all, and upbraideth none, seek from him forgiveness for the past, and wisdom to direct, and strength
to aid us for the future; that with a livelier zeal, and a
more persevering endeavour, we may be led "to do good
and communicate," as we have " opportunity."        Our
humblest efforts will not escape his regard, and our success, so far as it shall be for his glory, will form part of




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that blessedness, which those shall receive, who shall
hereafter enter into the joy of their Lord.
This discussion has strengthened us in convictions long
entertained, and to which we fain hope it may be instrumental in leading the minds of those who may honour
this little work with a perusal. We feel fully persuaded,
that in addition to the diligent use of all those valuable
methods, for increasing the efficiency of the gospel and
enhancing the power of the pulpit, which God has inclined his people to employ, one of the most important
enterprises which can now engage the attention of our
ministers and church courts, is the devising and executing the best methods for promoting family religion.
Let us suppose that all the members of the hundred
thousand families, reckoned to be connected with the
Presbyterian church in our country, were led to feel and
act as they should, in view of their responsibilities and
duties as taught in the Holy Scriptures, granting all
that abatement from perfection which human infirmity
may require, there would yet be thus produced such a
revival of pure religion as the world has never known.
There would be such repentance on conviction of past
short-comings, such endeavours after new obedience, such
earnest inquiries for direction, such wrestlings in prayer,
such exercises of faith, such returning to walk in the
fear of God, as would constitute a scene, on which angels would look with joy, and for which all good men on
earth would unite in praising God. It might not be a
revival, distinguished by any obvious excitement, by any
undue increase or multiplication of public religious meetings, by overflowing houses of disorderly curiosity-hun



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209

ters; or, by accessions of large numbers to the church,
to be followed by the defection of the large majority of
such accessions; but it would be a steady, uninterrupted
stream of spiritual blessing, consisting in the uniform
growth of churches in numbers, and the uniform growth
of their members in true piety; the regular increase of
candidates for the ministry, the founding of new churches,
the promotion of peace and order and love, the enlargement of missionary enterprises among the heathen, the
weakening of the kingdom of Satan, the advancement of
the kingdom of grace, and the hastening of the kingdom
of glory.
For such a revival, let all who sustain positions of influence and authority in every family, earnestly labour,
praying for Divine aid and blessing. Let elders stir up
the minds of Christian parents, husbands, wives, masters,
and older children, to a right appreciation and earnest
performance of duty. Especially let us, who are called
to " labour in word and doctrine," most diligently instruct the people of our charges, in the nature, importance, and duties of the family constitution, the means
by which the great moral purposes of its organization
may be secured, and the benefits which Christian families confer on the church, the state, and the world. Instead of seeking the enlargement of Zion by some "new
measures," inconsistent with the tenor of our doctrinal
system and church order, let us return to the old paths;
and by the lawful use of the facilities afforded by our
chosen modes of worship, and the careful instruction of
our children in our chosen articles of faith, let us seek
the blessing of a covenant-keeping God. Let others boast
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of what peculiarity of human device or institution they
may please, but let us adhere to the principles recognized in our standards and in God's word, that Christian
families are the elements of the church and the aids of
its efficiency, and that in their enlargement in numbers
and growth in the practices of true piety, the church
itself will thrive, filling earth with the blessings, and
heaven with the glories, of redemption.
TH END.a