The Lord's Coming Part 6

This is a solemn and searching truth, in the light of which we may clearly see the evil of urging our children along a path upon which we profess to have forever turned our backs, as believing firmly that it terminates in h.e.l.l fire. We profess to count the world's literature, its honors, its riches, its distinctions, its pleasures, all "dung and dross," yet these very things, which we have declared to be only hindrances to us in our Christian course, and which, as such, we have professed to cast aside, we are diligently setting before our children as things perfectly essential to their progress. In so doing, we entirely forget that things which act as clogs to us cannot possibly act as helps to our children.[12] It were infinitely better to throw off the mask, and declare plainly that we have not given up the world at all; and nothing ever made this thoroughly manifest but our children. The Lord, I believe, in righteous judgment, is taking up the families of brethren, to show in them the actual condition of the testimony amongst us. In many cases it is well known that the children of Christians are the wildest and most unG.o.dly in the neighborhood.

Should this be so? Would G.o.d accept a testimony at the hand of those who have it so? Would it be thus if we were walking faithfully before G.o.d as to our houses? These inquiries must be answered in the negative. If only I get the principle of "Thou and thy house" firmly fixed in my conscience, and intelligently wrought into my mind, I shall see it to be my place to count upon G.o.d, and cry to Him, just as much for the testimony of my house as for my own testimony. In reality, I cannot separate them. I may attempt it, but it is vain. How often has one felt a pang at hearing such words as these: "Such an one is a very dear, G.o.dly, devoted brother; but, oh! he has the boldest and wildest children in the neighborhood, and his house is a sad mess of misrule and confusion." I ask, what is the testimony of such an one worth in the judgment of G.o.d? Little indeed. Saved he may be; but is salvation all we want? Is there no testimony to be given? and if there is, what is it? and where is it to be seen? Is it confined to the benches of a meeting-room, or is it to be seen in the midst of a man's house? The heart can answer.

[12] The Christian parent may ask, What am I to teach my child? The answer is simple. Teach him only such things as will prove useful to him as a servant of Christ. Do not teach him aught which you know would prove a positive source of defilement or weakness to him should he remain here. We are seldom at a loss to know what kind of food to give our children. We are tolerably well aware of what would prove nourishing and what would prove the reverse. Now, were the instincts of the new nature as true and as energetic in us as those of the old, we should, I am persuaded, be at as little loss to decide in reference to what we should teach our children. In this, as in every thing else, it may be said, "If thine eye be single, thy whole body shall be full of light." If we have a deep sense of Christ's glory, and a sincere desire to promote it, we shall not be left in perplexity; but if our body is not "full of light," we may be a.s.sured our "eye" is not "single."

But it may be urged, Our children will crave a little worldly enjoyment, and we must indulge them. We cannot put old heads upon young shoulders. I reply, Our own hearts often crave a little of the world likewise. Shall we indulge their craving? No; but judge it.

Exactly so. Do the same in reference to your children's craving. If I find my children going out after the world, I should immediately judge and chasten myself before G.o.d, crying to Him to enable me to put it down, so that the testimony may not suffer. But I cannot but believe that if the parent's heart is, from its centre to its circ.u.mference, purged of the world, its principles, and its l.u.s.ts, it will exert a mighty influence upon his whole house. This is what makes this entire question one of such vast magnitude and practical weight.

Is my house a just criterion by which to judge of my real condition? I believe the whole teaching of Scripture is in favor of an affirmative.

This makes the matter peculiarly solemn. How am I walking before my family? Is my whole course and character so unequivocal that all can see that my one supreme object is Christ, and that I would just as soon, if I could, unlock the portals of h.e.l.l, and let my children in, as educate them for the world, or seek the world for them?

This I feel to be a startling inquiry; yet it is one which we are bound to follow up to the uttermost. What has called into existence, in many cases, that awful profanity, that disposition to scoff at sacred things, that utter distaste for the Scriptures, and for meetings where the Scriptures are brought forward, that skeptical and infidel spirit so sadly apparent in the children of Christian professors? Will any one undertake to say that the parents have nothing to do with this, in the judgment of G.o.d? May not much of this be justly traced to the sad incongruity between the professed principles and the actual practices of the parents? I believe it may.

Children are shrewd observers. They very soon begin to discover what their parents are really at. They will gather this, too, much more speedily and accurately from their _doings_ than from their _prayings_ or their _sayings_; and although the parents may teach that the world and its ways are bad, and though they may pray that their children may know the Lord, yet inasmuch as they are educating them for the world, and seeking most industriously to push them on in it, grasping at and getting in by every opening, and congratulating themselves when they have succeeded in settling them there, it necessarily follows that the children begin to say in their hearts, "The world is a good place after all, for my parents thank G.o.d on getting me a berth in it, and look upon it as a most marked opening of Providence. All that peculiar talk of theirs, therefore, about being dead to the world, and being risen with Christ--the world's being under judgment, and their being strangers and pilgrims therein--all this must be rank nonsense, or else Christians, so called, must be rank deceivers." Will any one say that such reasoning as this has not pa.s.sed through the mind of many a professor's child? I cannot doubt it. The grace of G.o.d, no doubt, is sovereign, and often triumphs over all our errors and failures; but oh! let us think of the testimony, and let us see that our houses are really ordered for G.o.d and not for Satan.[13]

[13] I would, however, desire to remind the children of Christian parents that they are solemnly responsible to hearken to G.o.d's holy word, quite irrespective of the conduct of their parents. G.o.d's truth is not affected by the actings of men; and wherever one has heard the testimony of G.o.d's love, in the death and resurrection of Christ, he is responsible for the use he makes thereof, even though he should not have seen its sacred influence and power exemplified in the life of his parents. I would press these facts upon the serious attention of all children of Christian parents.

But it will be said, How are our children to get on? must they not earn their bread? Unquestionably. G.o.d formed us for work. The very fact of my having a pair of hands proves that I am not to be idle. But I need not push my son back into that world which I have left, in order to give him employment. The Most High G.o.d, the Possessor of heaven and earth, had one Son, His only begotten, the Heir of all things, by whom also He made the worlds; He did not take up any of the learned professions, but was known as "the carpenter." Has this no voice for us? Christ has gone up on high and taken His seat at G.o.d's right hand. As thus risen, He is our Head, Representative, and Model; but He has left us an example that we should follow His steps. Are we following His steps in seeking to push our children on in that very world which crucified Him? Surely not: we are adopting the very opposite course, and the end will be accordingly. "Be not deceived; G.o.d is not mocked; for whatsoever a man soweth, that shall he also reap." As we sow, in reference to our children, so shall we also reap.

If we sow to the flesh and the world, we cannot expect to reap otherwise. But I would not, by any means, be understood to teach that a Christian parent ought to place his child below the level on which the Lord has placed himself. I do not believe he would be warranted in so doing. If my calling be a G.o.dly one, it may suit my child as well as it suits myself. All cannot be carpenters, it is true; yet one feels that, in an age of progress like the present, where "onward and upward in the world" seems to be the great motto, there is a deep moral for the heart in the fact that the Son of G.o.d--the Creator and Sustainer of the universe--was only known amongst men as "the carpenter." It a.s.suredly teaches that Christians should not be found seeking "great things" for their children.

However, it is not merely in reference to the object set forth in our children's education that we have failed, and so marred the testimony; but also in the matter of keeping them in general subjection to parental authority. On this point there has been great deficiency amongst Christian parents. The spirit of the present age is that of insubordination. "Disobedient to parents" forms a trait in the apostasy of the last days; and we have specially helped on its development by an entirely false application of the principle of grace, as also by not seeing that there is involved in the parental relationship a principle of power exercised in righteousness, without which our houses must prove to be scenes of lawlessness and wild confusion. It is no grace to pamper an unsanctified will. We mourn over our own lack of a broken will, and yet we are strengthening the will in our children. It is always, to my mind, a manifest proof of the weakness of parental authority, as well as of ignorance of the way in which the servant of G.o.d should rule his house, to hear a parent say to a child, "_Will_ you do so and so?" This question, simple as it seems, tends directly to create or minister to the very thing which you ought to put down, by every means in your power, and that is, the exercise of the child's _will_. Instead, therefore, of asking the child, "Will you do?" just tell him what he is to do, and let there not be in his mind the idea of calling in question your authority. The parent's will should be supreme with a child, because the parent stands in the place of G.o.d. All power belongs to G.o.d, and He has invested His servant with power, both as a father and a master. If, therefore, the child or the servant resist this power, it is resistance of G.o.d.[14]

[14] "And ye fathers, provoke not your children to wrath; but bring them up in the nurture and admonition of the Lord." (Eph. vi. 4.) There is great danger of provoking our children to wrath by inordinate strictness and arbitrary treatment. We may constantly find ourselves seeking to mould and fashion our children according to our own tastes and peculiarities, rather than to "bring them up in the nurture and admonition of the Lord." This is a very great mistake, and will surely issue in failure and confusion. We shall gain nothing, in the way of testimony for Christ, by moulding and fashioning nature into the most exquisite shapes. Moreover, it does not require faith to train and cultivate nature; but it does require it to bring up in the nurture and admonition of the Lord.

Some, however, may say that the apostle, in the above pa.s.sage, is speaking of converted children. To this I reply, that there is nothing about conversion in the pa.s.sage. It is not said, Bring up your converted children, etc. Were it thus, it would settle the whole question. But it is simply said, "_your children_," which surely must mean _all_ our children. Now, if I am to bring up all my children in the nurture and admonition of the Lord, when am I to commence? Am I to wait till they grow up to be almost men and women? or am I to begin where all right minded people begin their work, namely, at the _beginning_? Am I to allow them to run on in nature's folly and wildness, during the most important part of their career, without ever seeking to bring their consciences into the presence of G.o.d, as to their solemn responsibilities? Am I to suffer them to spend in utter thoughtlessness that period of life in which the elements of their future character are imparted? This would be the most refined cruelty.

What should we say to a gardener who would allow the branches of his fruit-trees to a.s.sume all sorts of crooked and fantastic shapes ere he thought of commencing a proper system of training? We should doubtless p.r.o.nounce him a fool and a madman. And yet such an one is wise in comparison with a parent who suspends the nurture and admonition of the Lord until his children have made manifest progress in the nurture and admonition of the enemy.

But, it may be said, we must wait for evidences of conversion. To this I reply, that faith never waits for evidences, but acts on G.o.d's word, and the evidences are sure to follow. It is always a manifest proof of infidelity to wait for signs when G.o.d gives a command. If Israel had waited for a sign when G.o.d said, "Go forward," it would have been plain disobedience; and if the man with the withered hand had waited for some evidence of strength when Christ commanded him to stretch forth his hand, he might have carried his withered hand to the grave with him. So is it with parents. If they wait for signs and evidences before they obey G.o.d's word in Ephesians vi. 4, they are certainly not walking by faith, but by sight. Besides, if we are to begin at the beginning to train our children, we must evidently begin before they are capable of giving what we might regard as evidences of conversion.

In this, as in every thing else, our place is to obey, and leave results with G.o.d. The moral condition of the soul may be tested by the command; but where there is the disposition to obey, the power to do so will surely accompany the command, and the fruits of obedience will follow "_in due season, if we faint not_."

"Let as many servants as are under the yoke count their own masters worthy of all honor, that the name of _G.o.d_ and His doctrine be not blasphemed." Observe, it is "G.o.d and His doctrine." Why? Because it is a question of power. The name of Christ and His doctrine would put the master and servant on a level, as members of one body. In Christ Jesus there is no distinction; but when I go abroad in the world, I encounter G.o.d's moral government, which makes one a master and another a servant; and any infringement upon that government will meet with certain judgment.

Now, it is of immense importance to have a clear understanding of the doctrine of G.o.d's moral government. It would settle many a difficulty, and solve many a question. This government is carried on with a righteous decision, which is peculiarly solemnizing. If we look through Scripture in reference to this subject, we shall find that in every instance in which there has been error or failure, it has inevitably produced its own results. Adam took of the forbidden fruit, and he was instantly thrust forth from the garden, into a world groaning beneath the curse and weight of his sin. Nor was he ever replaced in paradise. True, grace came in, and gave him a promise of a Deliverer; moreover, it clothed his naked shoulders. Nevertheless, his sin produced its own result. He made a false step, and he never recovered it. Again, Moses, at the waters of Meribah, uttered a hasty word, and immediately a righteous G.o.d forbad his entrance into Canaan.

In his case likewise grace came in, and gave him something better; for it was much better, from the top of Pisgah, to inspect the plains of Palestine in company with Jehovah than to inhabit them in company with Israel. So also in David's case. He committed a sin, and the solemn denunciation was immediately issued, "The sword shall never depart from thy house." In his case too grace abounded, and he enjoyed a more profound sense of grace as he ascended the side of Mount Olivet with bare feet and covered head than he ever had enjoyed amid the splendors of a throne; nevertheless, his sin produced its own result. He made a false step, and he never recovered it.

Nor is the exemplification of this principle confined merely to Old-Testament times. By no means. Look at the case of Barnabas. He gave utterance to the seemingly amiable desire to have the company of his nephew Mark, and, from that moment, he loses his honorable place in the records of the Holy Ghost. He is never heard of afterward, and his place was supplied with a more wholly devoted heart.[15] Hence G.o.d's moral government is a most momentous truth. It is such, that as surely as one does wrong, he will reap the fruit of it, no matter who he is--believer or unbeliever, saint or sinner. Grace may forgive the sin, and will, where it is confessed and judged; but inasmuch as the principles of G.o.d's moral government have been interfered with, the offender must be made to feel his mistake. He has missed a step of the wheel, and he shall a.s.suredly feel the consequences. This is a most solemn but specially wholesome truth, the action of which has been sadly clogged by false notions about grace. G.o.d never allows His grace to interfere with His moral government. He could not do so, because it would produce confusion, and "G.o.d is not the author of confusion."

[15] It was nature in Barnabas that led him to wish for the company of one who "departed from them from Pamphylia, and went not with them to the work." It was amiable nature, yet it was nature, and it triumphed, for he took Mark and sailed to Cyprus, his native country, where, in the freshness of his Christian course, he had sold his property, in order to be a more unshackled follower of Him who had not where to lay His head. (See Acts iv. 36, 37.) This is no uncommon case. Many set out with a surrender of earth and nature with their respective claims.

The blossom on the tree of Christian profession looks fair, and emits a fragrant perfume; but alas! it is not followed by the rich and mellow fruit of autumn. The influences of earth and nature gather around the soul, and nip its beauteous blossoms, and all ends in barrenness and disappointment. This is very sad, and is always attended with the very worst moral effect upon the testimony. It is not at all a question of ceasing to be a saved person. Barnabas was a saved person. The influences of Mark and Cyprus could not blot out his name from the Lamb's book of life, but they did most thoroughly blot out his name from the records of testimony and service here below. And was not this something to be lamented? Is there naught to be deplored or dreaded save the loss of personal salvation? Most despicable is the selfishness that can think so. For what purpose does the blessed G.o.d take so much pains and trouble in maintaining His people here? Is it that they may be saved and made meet for glory? No such thing. Saved they are already, by the accomplished redemption of Christ, and therefore meet for glory. There is no middle step between justification and glory, for "whom He justified, them He also glorified." Why, therefore, does G.o.d leave us here? That we may be a testimony for Christ. Were it not for this, we might just as well be taken to heaven the moment of our conversion. May we have grace to understand this point, in all its fullness and practical power.

It is here there has been so much failure in the management of our houses. We have forgotten the principle of righteous rule which G.o.d has set before us, and in the exercise of which He has given us an example. My reader must not confound the principle of G.o.d's government with the aspect of His character.[16] These two things are distinct.

The former is righteousness, the latter is grace; but what I here desire to bring out is, the fact that there is a principle of righteousness involved in the relationship of father and master, and if this principle receive not its due place in the management of the family, there must be confusion. If I see a _strange_ child doing wrong, I have no divine authority to exercise righteous discipline toward him; but the moment I see my own child doing so, I put him under discipline. Why? because I am his father. But it may be said, The parental relationship is one of love. True; it is founded in love: "Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of G.o.d." But although the relationship is founded in love, it is exercised in righteousness, for "the time is come when judgment must begin at the house of G.o.d." So also, in Hebrews xii, we are taught that the very fact of our being genuine sons brings us under the righteous discipline of the Father's hand. In John xvii, too, the Church is committed to the care of the Holy Father, to be kept by Him through His own name.

[16] The epistles of Peter develop the doctrine of G.o.d's moral government. He it is who asks the question, "Who is he that will harm you, if ye be followers of that which is good?" Now, some may find a difficulty in reconciling this inquiry with Paul's statement, "All that will live G.o.dly in Christ Jesus shall suffer persecution." It were needless to say that the two ideas are in perfect and beautiful harmony. The Lord Jesus Himself, who was the only perfect and unwavering follower of that which is good, who, from first to last, "went about doing good," found, in the end, the cross, the spear, the borrowed grave. The apostle Paul, who, beyond all other men, kept close to the Great Original which was set before him, was called to drink an unusually large cup of privation and persecution. And to this moment, the more like Christ, and the more devoted to Him any one is, the more privation and persecution he will suffer. Were any one, in true devotedness to Christ and love to souls, to take his stand publicly in some Roman Catholic district, and there preach Christ, his life would be in imminent danger. Do all these facts interfere with Peter's inquiry? By no means. The direct tendency of G.o.d's moral government is to protect from injury all who are "followers of that which is good," and to bring down punishment upon all who are the reverse; but it never interferes with the higher path of ardent discipleship, or deprives any one of the privilege and dignity of being as like Christ as he will; "for unto you _it is given_, on behalf of Christ [t? ?pe? ???st??], not only to believe on Him, but also to suffer for Him [?pe? a?t??]; having the same conflict which ye saw in me, and now hear in me." (Phil. i. 29, 30.) Here we are taught that it is an actual gift conferred upon us to be allowed to suffer for Christ, and this in the midst of a scene in which, on the ground of G.o.d's moral government, it can be said, "Who is he that will harm you, if ye be followers of that which is good?" To recognize and be a subject of G.o.d's government is one thing, and to be a follower of a rejected and crucified Christ is quite another. Even in Peter's epistle, which, as we have remarked, has as its special theme the doctrine of G.o.d's government, we read, "But if, doing well and suffering for it, ye take it patiently, this is acceptable to G.o.d. For unto this were ye called, because Christ also suffered for us, leaving us an example, that we should follow His steps." And again, "If any suffer _as a Christian_ [from being morally like Christ], let him not be ashamed; but let him glorify G.o.d in this matter."

Now, in every case in which this great truth has been lost sight of by Christian parents, their houses have been thrown into confusion. They have not governed their children, and as a consequence, their children have, in process of time, governed them, for there will be government somewhere; and if those into whose hands G.o.d has put the reins do not hold them properly, they will speedily fall into bad hands; and can there be a more melancholy sight than to see parents governed by their children? I believe, in G.o.d's sight, it presents a fearful moral blot, which must bring down His judgment. A parent who lets the reins of government drop from his hands, or who does not hold them steadily, has grievously failed in his high and holy position as the representative of G.o.d, and the depositary of His power; nor do I believe that any one so failing can ever thoroughly regain his place, or be a proper witness for G.o.d in his day and generation. A subject of grace he may be; but then, a subject of grace and a witness for G.o.d are two widely different things. This will account for the sorrowful condition of many brethren. They have utterly failed to govern their houses, and hence they have lost their true position and moral influence--their energies are paralyzed, their mouths closed, their testimony hushed; and if such do lift the voice in some feeble way, the finger of scorn is instantly pointed at their families, and this cannot but send a blush to the cheek and a pang to the conscience.

Nor do people always take a correct view of this matter, and trace the failure up to its legitimate source. Many are too ready to look upon it as a natural and necessary thing that their children are to grow up willful and worldly. They say, It is all very well while your children are young, but wait till they grow older, and you will see that you must let them go into the world. Now, I want to know, is it the mind of G.o.d that the children of His servants must necessarily grow up willful and worldly? I never could believe any such thing. Well, then, if it be not His mind that they should so grow up,--if He has graciously opened the same path to my house as He has opened to myself,--if He has permitted me to select the same portion for my children as I have, through His grace, selected for myself,--if, after all this, my children grow up willful and worldly, what am I to infer?

Why, that I have grievously sinned and failed in my parental relationship and responsibilities--that I have wronged my children and dishonored the Lord. Shall I go and make a general principle of this, and set it down that all the children of Christians must grow up as mine have? Shall I go and discourage young parents from taking G.o.d's ground in reference to their dear children, by setting before them my abominable failure, instead of encouraging them by setting before them G.o.d's infallible faithfulness to all who seek Him in the way of His appointment? To act thus would be to follow in the steps of the old prophet of Bethel, who, because he was in the midst of evil himself, sought to drag his brother in also, and had him slain by a lion for disobeying the word of the Lord.

But the sum of the matter is this: The willfulness of my children reveals the willfulness of my own heart, and a righteous G.o.d is using them to chasten me, because I have not chastened myself. This is a peculiarly solemn view of the case, and one that calls for deep searching of heart. To save myself trouble, I have let things take their course in my family, and now my children have grown up around me to be thorns in my side, because I trained them not for G.o.d. This is the history of thousands. We should ever bear in mind that our children, as well as ourselves, should be "set for the defense and confirmation of the gospel." I feel persuaded that, could we only be led to regard our houses as a testimony for G.o.d, it would produce an immense reformation in our mode of ruling them. We should then seek a high tone of moral order, not that we might be spared any trouble or vexation, but rather that the testimony might not suffer through any confusion in our families. But let us not forget, that in order to subdue nature in our children, we must subdue it in ourselves. We can never subdue nature by nature. It is only as we have crushed it in ourselves that we are in a position to crush it in our children.

Moreover, there must be the clearest understanding and the fullest harmony between the father and mother. Their voice, their will, their authority, their influence, should be essentially one--one in the strictest sense of that word. Being themselves "no more twain, but one flesh," they should ever appear before their children in the beauty and power of that oneness. In order to this, they must wait much upon G.o.d together--they must be much in His presence, opening up all their hearts, and telling out all their need. Christians do frequently injure one another in this respect. It sometimes happens that one partner really desires to give up the world and subdue nature to an extent for which the other is not prepared, and this produces sad results. It sometimes leads to reserve, to shuffling, to management and generalship, to positive antagonism in the views and principles of husband and wife, so that they cannot really be said to be joined in the Lord. The effect of all this upon the children as they grow up is pernicious beyond all conception; and the influence which it exerts in deranging the entire house is quite incalculable. What the father commands, the mother remits; what the father builds up, the mother pulls down. Sometimes the father is represented as stern, severe, arbitrary, and exacting. The maternal influence acts outside and independent of the paternal; sometimes, even, it sets it aside altogether; so that the father's position becomes wretched in the extreme, and the whole family presents a most demoralized and unG.o.dly appearance.[17] This is terrible. Children never could be properly trained under such circ.u.mstances; and as to testimony for Christ, the bare thought of it is monstrous. Wherever such a state of things prevails, there should be the deepest sorrow of heart before the Lord on account of it. His mercy is exhaustless, and His tender compa.s.sions fail not; and surely we may hope that, where there is true contrition and confession, G.o.d will graciously come in with healing and restoration. One thing is certain, that we should not go on content to have things so; therefore, let the one who feels the sorrow of heart cry mightily to G.o.d, day and night--cry to Him on the ground of His own truth and name, which are blasphemed by such things; and, be a.s.sured, He will hear and answer.

[17] Nothing can be more melancholy than to hear a mother say to a child, "We must not let your father know any thing about this." Where such a course of reserve and double dealing is adopted, there must be something radically and awfully wrong, and it is a moral impossibility that any thing like G.o.dly order can prevail, or right discipline be carried out. Either the father must, by inordinate severity or unwarrantable strictness, be "provoking his children to wrath," or the mother must be pampering the child's will at the expense of the father's character and authority. In either case, there is an effectual barrier to the testimony, and the children suffer grievous injury. Hence, Christian parents should see well to it that they always appear before their children, and also before their servants, in the power of that unity which flows from their being perfectly joined together in the Lord. If, unhappily, any shade of difference should arise in reference to the details of domestic government, let it be made a matter of private conference, prayer, and self-judgment in the presence of G.o.d; but never let the subjects of government see such a manifest proof of moral weakness, for it will surely cause them to despise the government.

_But let all be viewed in the light of testimony for G.o.d's Son._ It is to further this we are left here. We are surely not left here merely to bring up families. We are left here to bring them up for G.o.d, with G.o.d, by G.o.d, and before G.o.d. To do all this, we must be much in His presence. A Christian parent should take great care not to punish his children merely to gratify his whims and tempers. He is to represent G.o.d in the midst of his family. This, when properly understood, will regulate every thing. He is G.o.d's steward, likewise, and in order rightly and intelligently to discharge the functions of his stewardship, he must have frequent--yea, unbroken--intercourse with his Master. He must be constantly betaking himself to His feet, to know what he is to do, and how he is to do it. This will make every thing easy and happy. It is often the desire of one's heart to get an abstract rule for this, that, and the other thing, in the details of family arrangement. One may ask what sort of punishments, what sort of rewards, what sort of amus.e.m.e.nts, should a Christian parent adopt.

Actual punishment will, I believe, rarely be called for, if the divine principle of government be carried out from the earliest date; and as to rewards, it would be better to put them in the light of expressions of love and approval. A child must be obedient--unqualifiedly and unhesitatingly obedient--not to get a reward, which is apt to feed emulation, a fruit of the flesh; but because G.o.d would have him so; and then, of course, it is quite allowable for the parent to express his approval in the shape of some little present. As to amus.e.m.e.nt, let it always, if possible, a.s.sume the character of some useful occupation. This is most salutary. It is a bad thing to cherish the thought in the mind of a child that painted toys and gilded baubles minister pleasure. With very young children, I have constantly found that they derived more real, and certainly much more simple pleasure from a piece of stick or paper made out by themselves, than from the most expensive toy. Finally, let us, in all things, whether punishment, reward, or amus.e.m.e.nt, keep the eye on Christ, and earnestly seek the subjugation of the flesh in every shape and form.

So shall our houses be a testimony for G.o.d, and all who enter them be constrained to say, "G.o.d IS HERE."

As to the management of servants in a Christian household, the principle is equally simple. The master, as the head of the house, is the expression of the power of G.o.d, and as such, he must insist upon subjection and obedience. It is not a question of the Christianity of the servants, but simply of the order which should ever be maintained in a Christian household. Here, too, we must be on our guard against the mere indulgence of our own arbitrary temper. We have to remember that we have a Master in heaven, who has taught us to "give unto our servants that which is just and equal." If only we set the Lord before us from day to day, and seek to exhibit Him in all our dealings with our servants, we shall be kept from error on every side.

I must now close. I have not written, the Lord knows, to wound anyone.

I feel the truth, importance, and deep solemnity of the points here put forward, and also my own lack of ability to bring them out with sufficient distinctness and power. However, I look to G.o.d to make them influential; and where He works, the very weakest agency will answer His end. To Him I now commend these pages, which have, I trust, been begun, continued, and ended in His holy presence. The thought has comforted me not a little, that at the very moment in which it was laid on my conscience to prepare this paper, a number of beloved brethren were actually a.s.sembled for humiliation, confession, and prayer, in immediate connection with the testimony of G.o.d's Son in these last days. I doubt not that a very leading point of confession has been failure in the government of the house; and if these pages should be used of G.o.d's Spirit to produce, even in one conscience, a deeper sense of this failure, and in one heart, a more earnest desire to meet the failure in G.o.d's own way, I shall rejoice, and feel I have not written in vain.

May G.o.d Almighty, in His great grace, produce, by His Holy Spirit, in the hearts of all His beloved saints, a more ardent purpose of soul to raise, in this closing hour, a fuller, brighter, more vigorous and decided testimony for Christ, that so, ere the shout of the archangel and the trump of G.o.d are heard in the air, there may be a people prepared to meet and welcome the heavenly Bridegroom.

_C. H. M._

DISCIPLESHIP IN AN EVIL DAY

The first three chapters of the Book of Daniel furnish a most seasonable and important lesson at a time like the present, in which the disciple is in such danger of yielding to surrounding influences, and of lowering his standard of testimony and his tone of discipleship, in order to meet the existing condition of things.

At the opening of chapter i. we have a most discouraging picture of the state of things, in reference to the ostensible witness of G.o.d on the earth. "In the third year of the reign of Jehoiakim, king of Judah, came Nebuchadnezzar, king of Babylon, unto Jerusalem, and besieged it. And the Lord gave Jehoiakim, king of Judah, into his hand, with part of the vessels of the house of G.o.d, which he carried into the land of Shinar, to the house of his G.o.d; and he brought the vessels into the house of his G.o.d." (Chap. i. 1, 2.) Here then we have an aspect of things quite sufficient, if looked at from nature's point of view, to discourage the heart, to damp the spirit, and paralyse the energies. Jerusalem in ruins, the temple trodden down, the Lord's vessels in the house of a false G.o.d, and Judah carried away captive.

Surely the heart would feel disposed to say, There is no use in seeking to hold up the standard of practical discipleship and personal devotedness any longer. The spirit must droop, the heart must faint, and the hands must hang down, when such is the condition of the people of G.o.d. It could be nought but the greatest presumption for any of Judah's sons to think of taking up true Nazarite's position at such a time.

Such would be nature's reasoning; but such was not the language of faith. Blessed be G.o.d! there is always a wide sphere in which the spirit of genuine devotedness can develop itself--there is always a path along which the true disciple can run, even though he should have to run in solitude. It matters not what the outward condition of things may be, it is faith's privilege to hang as much on G.o.d, to feed as much on Christ, and to breathe as much of the air of heaven, as though all were in perfect order and harmony.

This is an unspeakable mercy to the faithful heart. All who desire to walk devotedly can always find a path to walk in; whereas, on the contrary, the man who draws a plea, from outward circ.u.mstances, for relaxing his energy, would not be energetic, though most favorably situated.

If ever there was a time in which one might be excused for taking a low ground, it was the time of the Babylonish captivity. The entire framework of Judaism was broken up; the kingly power had pa.s.sed out of the hand of David's successor, and into the hand of Nebuchadnezzar; the glory had departed from Israel; and, in one word, all seemed faded and gone, and nought remained for the exiled children of Judah, save to hang their harps upon the willows, and sit down by the rivers of Babylon, there to weep over departed glory, faded light, and fallen greatness.

Such would be the language of blind unbelief; but, blessed be G.o.d! it is when everything appears sunk to the lowest possible point, that then faith rises in holy triumph; and faith, we know, is the only true basis of effective discipleship. It asks for no props from the men and things around it; it finds "_all_ its springs" in G.o.d; and hence it is that faith never shines so brightly as when all around is dark. It is when nature's horizon is overcast with the blackest clouds, that faith basks in the sunshine of the divine favor and faithfulness.

Thus it was that Daniel and his companions were enabled to overcome the peculiar difficulties of their time. They judged that there was nothing to hinder their enjoying as elevated a Nazariteship in Babylon as ever had been known in Jerusalem; and they judged rightly. Their judgment was the judgment of a pure and well-founded faith. It was the selfsame judgment on which the Baraks, the Gideons, the Jephthahs, and the Samsons of old had acted. It was the judgment to which Jonathan gave utterance, when he said, "There is no restraint with the Lord to save by many or by few." (1 Sam. xiv.) It was the judgment of David, in the valley of Elah, when he called the poor trembling host of Israel "the army of the living G.o.d." (1 Sam. xvii.) It was the judgment of Elijah, on Mount Carmel, when he built an altar with "twelve stones according to the number of the tribes of the sons of Jacob." (1 Kings xviii.) It was the judgment of Daniel himself when, at a further stage of his history, he opened his window and prayed toward Jerusalem. (Dan. vi.) It was the judgment of Paul when, in view of the overwhelming tide of apostasy and corruption which was about to set in, he exhorts his son Timothy to "hold fast the form of sound words." (2 Tim. i. 13.) It was the judgment of Peter when, in prospect of the dissolution of the entire framework of creation, he encourages believers to "be diligent, that they be found of him in peace, without spot and blameless." (2 Peter iii. 14.) It was the judgment of John when, amid the actual breaking up of everything ecclesiastical, he exhorts his well-beloved Gaius to "follow not that which is evil, but that which is good." (3 John 11.) And it was the judgment of Jude when, in the presence of the most appalling wickedness, he encourages a beloved remnant to "build themselves up in their most holy faith, praying in the Holy Ghost, to keep themselves in the love of G.o.d, looking for the mercy of our Lord Jesus Christ unto eternal life."

(Jude 20, 21.) In one word, it was the judgment of the Holy Ghost, and, therefore, it was the judgment of faith.

Now, all this attaches immense value and interest to Daniel's determination, as expressed in the first chapter of this book. "But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank; therefore he requested of the prince of the eunuchs that he might not defile himself." (Ver. 8.) He might, very naturally, have said to himself, "There is no use in one poor feeble captive seeking to maintain a place of separation. Everything is broken up. It is impossible to carry out the true spirit of a Nazarite amid such hopeless ruin and degradation. I may as well accommodate myself to the condition of things around me."

But no; Daniel was on higher ground than this. He knew it was his privilege to live as close to G.o.d in the palace of Nebuchadnezzar, as within the gates of Jerusalem. He knew that, let the outward condition of the people of G.o.d be what it might, there was a path of purity and devotedness opened to the individual saint, which he could pursue independently of everything.

And may we not say, that the Nazariteship of Babylon possesses charms and attractions fully as powerful as the Nazariteship of Canaan?

Unquestionably. It is unspeakably precious and beautiful, to find one of the captives in Babylon breathing after, and attaining unto, so elevated a standard of separation. It teaches a powerful lesson for every age. It holds up to the view of believers, under every dispensation, a most encouraging and soul-stirring example. It proves that, amid the darkest shades, a devoted heart can enjoy a path of cloudless sunshine.

But how is this? Because "Jesus Christ is the same yesterday, to-day, and forever." (Heb. xiii.) Dispensations change and pa.s.s away.

Ecclesiastical inst.i.tutions crumble and moulder into ashes. Human systems totter and fall; but the name of Jehovah endureth forever, and His memorial unto all generations. It is upon this holy elevation that faith plants its foot. It rises above all vicissitude, and enjoys sweet converse with the unchangeable and eternal Source of all real good.