A little nook in the very heart of God
(J. R. Miller, "The Marriage Altar" 1898)
God's plan for every marriage is happiness.
Marriage is meant to be a miniature of heaven—a
fragment of the celestial blessedness, let down into
this world.
Marriage is meant to be a little sanctuary, into which
husband and wife may flee from earth's storms and
dangers, where in love's shelter, their hearts fed with
affection's daily bread—they may dwell in quiet peace.
Marriage is meant to be a shelter in which, covered
from the frosts of the world and shielded from its cold
and tempests—two lives may grow together into richest
beauty, realizing their sweetest dreams of happiness,
blending in whatever things are true, whatever things
are pure, and attaining the finest possibilities of godly
character.
Marriage is meant to be a holy ark, floating on the wild
floods of human life—like Noah's ark on the deluge,
bearing to heaven's gates, to the harbor of glory—the
lives which God has shut within its doors.
A godly marriage is a little nook in the very heart of
God, where faithful souls are held close to the Father's
heart, and carried safely, amid dangers and sorrows, to
the home above!
More fit to be called a devil than a parent!
(Richard Baxter, "Motives for a Holy
and Careful Education of Children")
"Bring them up in the training and instruction
of the Lord." (Ephesians 6:4)
Parents! Your example and life are a continual
and powerful sermon, which is always seen by
your children!
Parents! Your children have an everlasting inheritance
of happiness to attain--and it is that which you must
bring them up for. They have an endless misery to
escape--and it is that which you must diligently teach
them. If you don't teach them to know God, and how
to serve Him, and be saved, and to escape the flames
of hell--you teach them nothing, or worse than nothing.
It is in your hands to do them the greatest kindness
or cruelty in all the world! Help them to know God
and to be saved, and you do more for them than if you
helped them to be kings or princes. If you neglect their
souls, and bring them up them in ignorance, worldliness,
ungodliness, and sin--you betray them to the devil,
the enemy of souls, even as truly as if you sold them
to him! You sell them to be slaves to Satan! You
betray them to him who will deceive them and abuse
them in this life--and torment them in eternity!
If you saw but a burning furnace, much more the flames
of hell--would you not think that man or woman more fit
to be called a devil than a parent, who could find in
their hearts to cast their child into it? What monsters then
of inhumanity are you, who read in Scripture which is the
way to hell, and who they are that God will deliver up to
Satan, to be tormented by him--and yet will bring up your
children in that very way, and will not take pains to save
them from it!
If you love them, show it in those things on which their
everlasting welfare depends. Do not say you love them
--and yet lead them unto hell! If you do not love them,
yet do not be so unmerciful to them as to damn them! You
cannot possibly do more to damn them, than to bring
them up in . . .
ignorance,
carelessness,
worldliness,
sensuality and
ungodliness!
There is no other way to hell. And yet, will you bring
them up in such a life--and say that you do not desire
to damn them?
But if you train up your children in ungodliness, you may
as well say that you intend to have them damned! And
is not the devil more excusable, for dealing thus cruelly to
your children--than you who are their parents, who are
bound by nature to love them, and prevent their misery?
Let me seriously speak to the hearts of those careless
and ungodly parents, who neglect the holy education
of their children. Oh, do not be so unmerciful to those
who you have brought into the world! Oh, pity and help
the souls that you have defiled and undone! Have mercy
on the souls that must perish in hell, if they are not saved!
Oh help them that have so many enemies to assault them!
Help them that have so many temptations to pass through;
and so many difficulties to overcome; and so severe a
judgment to undergo! Help them that are so weak, and
so easily deceived and overthrown! Help them speedily;
before sin hardens them, and Satan makes a stronger
fortress in their hearts!
Oh be not cruel to their souls! Do not sell them to Satan,
and that for nothing! Do not betray them not by your
ungodly negligence to hell! If any of them will perish, let it
not be because of you--who are so much bound to do them
good. The undoing of your children's souls is a work
much fitter for Satan, than for their parents!
Consider how odious soul-betraying parents are--who
betray their children to be the slaves of Satan here, and
the firebrands of hell forever! O do not join with the devil
in this unnatural, horrid wickedness!
"Do not withhold correction from a child, for if you beat
him with the rod, he will not die. You shall beat him
with the rod, and shall deliver his soul from hell."
(Proverbs 23:13-14)
Christian Training of Children
A Book for Parents and Teachers
by Charles Spurgeon
"Come, you children, hearken unto me—I will teach you the fear of the Lord." Psalm 34:11
FEED MY LAMBS
The best of the church are none too good for this work. Do not think because you have other service to do that therefore you should take no interest in this form of holy work, but kindly, according to your opportunities, stand ready to help the little ones, and to cheer those whose chief calling is to attend to them. To us all this message comes: "Feed My lambs!" To the minister, and to all who have any knowledge of the things of God, the commission is given. See to it that you look after the children that are in Christ Jesus. Peter was a leader among believers, yet he must feed the lambs.
The lambs are the young of the flock. So, then, we ought to look specially and carefully after those who are young in grace. They may be old in years, and yet they may be, mere babes in grace as to the length of their spiritual life, and therefore they need to be under a good shepherd.
As soon as a person is converted and added to the church, he should become the object of the special care and kindness of his fellow-members. He has but newly come among us, and has no familiar friends among the saints, therefore let us all be friendly to him. Even should we leave our older comrades, we must be doubly kind towards those who are newly escaped from the world, and have come to find a refuge with the Almighty and His people. Watch with ceaseless care over those new-born babes who are strong in desires, but strong in nothing else. They have but just crept out of darkness, and their eyes can scarcely bear the light; let us be a shade to them until they grow accustomed to the blaze of gospel day.
Addict yourselves to the holy work of caring for the feeble and despondent. Peter himself that morning must have felt like a newly-enlisted soldier, for he had in a sense ended his public Christian life by denying his Lord, and he had begun it again when he "went out and wept bitterly." He was now making a new confession of his faith before his Lord and his brethren, and, therefore, because he was thus made to sympathize with recruits, he is commissioned to act as a guardian to them. Young converts are too timid to ask our help, and so our Lord introduces them to us, and with an emphatic word of command He says, "Feed My lambs!" This shall be our reward: "Inasmuch as you have done it unto one of the least of these—you have done it unto Me!"
However young a believer may be, he should make an open confession of his faith, and be folded with the rest of the flock of Christ. We are not among those who are suspicious of youthful piety: we could never see more reason for such suspicions in the case of the young, than in the case of those who repent late in life. Of the two we think the latter are more to be questioned than the former: for a selfish fear of punishment and dread of death are more likely to produce a counterfeit faith than mere childishness would be. How much has the child missed—which might have spoiled it! How much it does not know—which we hope it never may know! Oh, how much there is of brightness and trustfulness about children when converted to God which is not seen in elder converts! Our Lord Jesus evidently felt deep sympathy with children—and he is but little like Christ who looks upon them as a trouble, and treats them as if they must needs be either little deceivers or foolish simpletons. To you who teach in our schools is given this joyous privilege of finding out where these young disciples are, who are truly the lambs of Christ's flock, and to you He says, "Feed My lambs!"; that is, instruct such as are truly gracious, but young in years.
It is very remarkable that the word used here for "feed My lambs" is very different from the word employed in the precept, "feed My sheep." I will not trouble you with Greek words, but the second "feed" means exercise the office of a shepherd, rule, regulate, lead, manage them, do all that a shepherd has to do towards a flock; but this first feed does not include all that: it means distinctly feed, and it directs teachers to a duty which they may perhaps, neglect—namely, that of instructing children in the faith.
The lambs do not so much need keeping in order, as we do who know so much, and yet know so little: who think we are so far advanced that we judge one another, and contend and strive. Christian children mainly need to be taught the doctrine, precept, and Christian living: they require to have Divine truth put before them clearly and forcibly. Why should the higher doctrines, the doctrines of grace, be kept back from them? They are not as some say, bones; or if they are bones—they are full of marrow, and covered with fatness! If there is any doctrine too difficult for a child, it is rather the fault of the teacher's conveyance of it—than of the child's power to receive it, provided that child is really converted to God. It is ours to make doctrine simple; this is to be a main part of our work. Teach the little ones the whole truth and nothing but the truth; for instruction is the great need of the child's nature.
A child has not only to live as you and I have—but also to grow; hence he has double need of food. When fathers say of their boys, "What appetites they have!" they should remember that we also would have great appetites if we had not only to keep the machinery going, but to enlarge it at the same time. Children in grace have to grow, rising to greater capacity in knowing, being, doing, and feeling, and to greater power from God; therefore above all things they must be FED. They must be WELL fed or instructed, because they are in danger of having their cravings perversely satisfied with error! Youth are susceptible to false doctrine.
Whether we teach young Christians truth or not, the devil will be sure to teach them error. They will hear of it somehow, even if they are watched by the most careful guardians. The only way to keep chaff out of the child's little measure—is to fill it brimful with good wheat. Oh, that the Spirit of God may help us to do this! The more the young are taught the better; it will keep them from being misled.
We are specially exhorted to feed them—because they are so likely to be overlooked. I am afraid our sermons often go over the heads of the younger folk—who, nevertheless, may be as true Christians as the older ones! Blessed is he who can so speak as to be understood by a child! Blessed is that godly woman who in her class so adapts herself to girlish modes of thought—that the truth from her heart streams into the children's hearts without hindrance!
We are specially exhorted to feed the young—because this work is so profitable. Do what we may with people converted late in life—we can never make much of them. We are very glad for them for their own sakes; but at seventy years old—how much good can they do—even if they live another ten years? Train up a child, and he may have fifty years of holy service before him! We are glad to welcome those who come into the vineyard at the eleventh hour, but they have hardly taken their pruning-hook and their spade before the sun goes down, and their short day's work is ended! The time spent in training the late convert is greater than the space reserved for his actual service. But take a child-convert and teach him well, and as early piety often becomes eminent piety, and that eminent piety may have a stretch of years before it in which God may be glorified and others may be blessed, such work is profitable in a high degree.
It is also most beneficial work to ourselves. It exercises our humility and helps to keep us lowly and meek. It also trains our patience—let those who doubt this, try it! For even young Christians exercise the patience of those who teach them. If you want big-souled, large-hearted Christian men or women—look for them among those who are much engaged among the young, bearing with their follies, and sympathizing with their weaknesses for Jesus' sake!
DO NOT HINDER THE CHILDREN
Concerning this hindering of children, let us see how this is done. I think the results of this negative feeling about children coming to the Savior is to be seen, first, in the fact that often there is nothing in the service for the children. The sermon is over their heads, and the preacher does not think that this is any of his fault; in fact, he rather rejoices that it is so. Some time ago a person who wanted, I suppose, to make me feel my own insignificance, wrote to say that he had met with a number of poor people who had read my sermons with evident pleasure; and he wrote that he believed they were very suitable for poor people. Yes, my preaching was just the sort of stuff for poor people. The gentleman did not dream what sincere pleasure he caused me; for if I am understood by poor people, by servant-girls, by children—I am sure I can be understood by others. I am ambitious of preaching for poor people—if by these you mean the lowest, the rag-tag. I think nothing greater than to win the hearts of the lowly. Just so with regard to children. People occasionally say of such a one, "He is only fit to teach children—he is no preacher." I tell you, in God's sight he is no preacher who does not care for the children. There should be at least a part of every sermon and service, that will suit the little ones. It is an error for us to forget this.
Parents sin in the same way when they omit true religion from the education of their children. Perhaps the thought is that their children cannot be converted while they are children, and so they think it of small consequence where they go to school in their tender years. But it is not so! Many parents even forget this when their girls and boys are ending their school-days. They send them away to colleges which are foul with every moral and spiritual danger, with the idea that there they can complete their higher education. In how many cases I have seen that education completed, and it has produced young men who are thorough-going profligates, and young women who are no better! As we sow—we reap.
Let us expect our children to know the Lord. Let us from the beginning mingle the name of Jesus with their A B C's. Let them read their first lessons from the Bible. It is a remarkable thing that there is no book from which children learn to read so quickly as from the New Testament! There is a charm about that Book which draws forth the infant mind. But let us never be guilty, as parents, of forgetting the religious training of our children; for if we do we may be guilty of the blood of their souls!
Another result is that the conversion of children is not expected in many of our churches and congregations. I mean, that they do not expect the children to be converted as children. The theory is that if we can impress youthful minds with principles which may, in after years, prove useful to them, we have done a great deal; but to convert children as children, and to regard them as being as much believers as their seniors, is regarded as absurd. To this supposed absurdity I cling with all my heart. I believe that the kingdom of God has many children—both on earth and in heaven.
Another ill-result, is that the conversion of children is not believed in. Certain suspicious people always show their teeth a bit when they hear of a newly-converted child—they will have a bite at him if they can! They very rightly insist upon it—that these children should be carefully examined before they are baptized land admitted into the church. But they are wrong in insisting that only in exceptional instances are they to be received. We quite agree with them as to the care to be exercised; but it should be the same in all cases—and neither more nor less in the cases of children.
How often do people expect to see in boys and girls the same solemnity of behavior which is seen in older people! It would be a good thing for us all if we had never left off being boys and girls—but had added to all the excellencies of a child—the virtues of a man. Surely it is not necessary to kill the child—to make the saint! It is thought by the more severe, that a converted child must become twenty years older in a minute!
A very solemn person once called me from the playground, and warned me of the impropriety of playing bat and ball with the boys. He said, "How can you play like others—if you are a child of God?" I answered that I was employed as a guardian, and it was part of my duty to join in the amusements of the boys. My venerable critic thought that this altered the matter very materially; but it was clearly his view that a converted boy, as such, ought never to play!
Do not others expect from children more perfect conduct than they themselves exhibit? If a gracious child should lose his temper, or act wrongly in some trifling thing through forgetfulness, straightway he is condemned as a little hypocrite by those who are long way from being perfect themselves! Jesus says, "Take heed that you despise not one of these little ones." Take heed that you say no unkind word against your younger brethren in Christ, your little sisters in the Lord. Jesus sets such great store by His dear lambs—that He carries them in His bosom! And I charge you who follow your Lord in all things—to show a like tenderness to the little ones of the Divine family.
"They brought young children to Him, that He should touch them. But His disciples rebuked those who brought them. But when Jesus saw it—He was much displeased!" He was not often displeased; certainly He was not often "much displeased," and when He was much displeased—we may be sure that the case was serious. He was displeased at these children being pushed away from Him—for it was so contrary to His mind about them.
The disciples did wrong to the mothers; they rebuked the parents for doing a motherly act—for doing, in fact, that which Jesus loved for them to do. They brought their children to Jesus out of respect to Him; they valued a blessing from His hands more than gold; they expected that the blessing of God would go with the touch of the great Prophet. They may have hoped that a touch of the hand of Jesus would make their children's lives bright and happy. Though there may have been a measure of weakness in the parents' thought—yet the Savior could not judge harshly of that which arose out of reverence to His person. He was therefore much displeased to think that those good women, who meant Him honor—should be roughly repulsed!
There was also wrong done to the children. Sweet little ones! What had they done that they should be chided for coming to Jesus? They had not meant to intrude. Dear things! they would have fallen at His feet in reverent love for the sweet-voiced Teacher, who charmed not only men—but children, by His tender Words. The little ones meant nothing bad—and why should they be blamed?
Besides, there was wrong done to Jesus Himself. It might have made men think that Jesus was stiff, reserved, and self-exalted, like the Rabbis. If they had thought that He could not condescend to children—they would have sadly slandered the reputation of His great love. His heart was a great harbor wherein many little ships might cast anchor. Jesus, the child-man, was never more at home than with children! The holy child Jesus had an affinity for children! Was He to be represented by His own disciples—as shutting the door against the children? This would do a sad injury to His real character!
Therefore, grieved at the triple evil which wounded the mothers, the children, and Himself—He was greatly displeased. Anything we do to hinder a dear child from coming to Jesus, greatly displeases our dear Lord. He cries to us, "Stand back! Let them alone! Let them come to Me—and forbid them not!"
Next, it was contrary to His teaching, for He went on to say, "I assure you: Whoever does not enter the kingdom of God like a little child, will never enter it!" Christ's teaching was not that there is something in us to fit us for the kingdom; and that a certain number of years may make us capable of receiving grace. His teaching all went the other ways—namely, that we are to be nothing, and that the less we are and the weaker we are—the better! For the less we have of SELF—the more room there is for His divine grace. Do you think to come to Jesus up the ladder of knowledge? Come down! You must meet Him at the foot. Do you think to reach Jesus up the steep hill of experience? Come down, dear climber; He stands in the plain!
"Oh! but when I am old—I shall then be prepared for Christ." Stay where you are, young man! Jesus meets you at the door of life; you were never more fit to meet Him than just now. He asks nothing of you—but that you will be nothing, and that He may be all in all to you. That is His teaching—and to send back the child because it has not this or that—is to fly in the teeth of the blessed doctrine of the grace of God.
Once more, it was quite contrary to Jesus Christ's practice. He made them see this; for "He took them up in His arms, put His hands upon them, and blessed them." All His life long, there is nothing in Him like rejection and refusing. He said truly, "the one who comes to Me—I will never cast out!" If He did cast out any because they were too young—the text would be falsified at once—but that can never be. He is the receiver of all who sincerely come to Him. It is written, "This Man receives sinners, and eats with them."
His life might be drawn, as a "Shepherd with a lamb in His bosom!" And never as a cruel shepherd setting his dogs upon the lambs and driving them and their mothers away!
THE DISCIPLES AND THE MOTHERS
The immediate disciples of our Lord were a highly honorable band of men. Despite their mistakes and shortcomings, they must have been greatly sweetened by living near to one so perfect and so full of love. I gather, therefore, that if these men, who were the cream of the cream, rebuked the mothers who brought their young children to Christ—then this must be a pretty common offense in the church of God. I fear that the chilling frost of this mistake is felt almost everywhere. I am not going to make any uncharitable statements; but I think if a little personal investigation were made, that many of us might find ourselves guilty upon this point, and might be led to cry with Pharaoh's butler, "I do remember my faults this day!"
Have we laid ourselves out for the conversion of children—as much as we have done for the conversion of grown-up-folks? What! Do you think me sarcastic? Do you not lay yourselves out for anybody's conversion? What must I say to you? It is dreadful that the Cainite spirit should enter a believer's heart and make him say, "Am I my brother's keeper?" It is a shocking thing, that we ourselves should eat the fat, and drink the sweet—and leave the famishing multitudes to perish. But tell me now, if you did care for the salvation of souls, would you not think it rather too commonplace a matter to begin with boys and girls? Yes! And your feeling is shared by many. The fault is common.
I believe, however, that this feeling, in the case of the apostles, was caused by zeal for Jesus. These good men thought that the bringing of children to the Savior would cause an interruption. They thought that He was engaged in much better work—He had been confounding the Pharisees, instructing the masses, and healing the sick. Could it be right to pester Him with children? The little ones would not understand His teaching, and they did not need His miracles—so why should they be brought in to disturb His great doings? Therefore the disciples as good as said, "Take your children back, good women. Teach them the law yourselves, and pray with them. Every child cannot have Christ's hands laid on it. If we allow one set of children to come—then we would have all the neighborhood swarming about us—and the Savior's work will be grievously interrupted! Don't you see this? Why do you act so thoughtlessly towards Jesus?"
The disciples had such reverence for their Master—that they would send the prattlers away, lest the great Rabbi should seem to become a mere teacher of babes. This may have been a zeal for God—but it was not according to knowledge.
Thus in these days, certain brethren would hardly like to receive many children into the church, lest it should become a society of boys and girls. Surely, if these come into the church in any great numbers, the church may be spoken of in terms of reproach! The outside world will call it a mere Sunday-school!
I remember that when an immoral woman had been converted in one of our county-towns, there was an objection among certain professors to her being received into the church; and certain proud fellows even went the length of advertising in the newspapers, the fact that the Baptist minister had baptized a harlot! I told my friend to regard it as an honor. Just so, if any reproach us with receiving young children into the church, we will wear the reproach as a badge of honor.
Holy children cannot possibly do us any harm. God will send us sufficient people of age and experience to steer the church prudently. We will receive none who fail to yield evidence of the new birth, however old they may be! But we will shut out no believers, however young they may be. God forbid that we should condemn our cautious brethren—but at the same time—we wish their caution would show itself where it is more required. Jesus will not be dishonored by the children—we have, far more cause to fear the adults!
The apostles' rebuke of the children arose in measure from ignorance of the children's need. If any mother in that throng had said, "I must bring my child to the Master, for he is sore afflicted with a devil," then neither Peter, nor James, nor John, would have demurred for a moment—but would have assisted in bringing the demon possessed child to the Savior. Or suppose another mother had said, "My child has a deadly sickness upon it—it is wasted down to skin and bone; permit me to bring my darling, that Jesus may lay His hands upon her,"—the disciples would all have said: "Make way for this woman and her sorrowful burden."
But these little ones with bright eyes, and prattling tongues, and leaping limbs—why should they come to Jesus? They forgot that in those children, with all their joy, their health, and their apparent innocence—that there was a great and grievous need for the blessing of a Savior's grace. If you indulge in the novel idea that your children do not need conversion, that children born of Christian parents are somewhat superior to others, and have good within them which only needs development, one great motive for your devout earnestness will be gone.
Believe me, your children need the Spirit of God to give them new hearts and right spirits—or else they will go astray just as other children do. Remember that however young they are—that there is a stone within the youngest heart—and that stone must be taken away, or be the ruin of the child! There is a tendency to evil in every child—even where as yet it is not developed into act, and that tendency needs to be overcome by the divine power of the Holy Spirit, causing the child to be born again.
Oh, that the church of God would cast off the old Jewish idea which still has such force around us—namely, that natural birth brings with it covenant privileges! Now, even under the Old Dispensation there were hints that the true seed was not born after the flesh—but after the Spirit, as in the case of Ishmael and Isaac, and Esau and Jacob. Does not even the church of God know that "That which is born of the flesh is flesh; and that which is born of the Spirit is spirit"? "Who can bring a clean thing out of an unclean thing?" The natural birth communicates nature's filthiness—but it cannot convey grace!
Under the new covenant, we are expressly told that the sons of God are "born not of blood, nor of the will of the flesh, nor of the will of man—but of God." Under the old covenant, which was typical, the birth according to the flesh yielded privilege; but to come at all under the covenant of grace—you must be born again. The first birth brings you nothing but an inheritance with the first Adam! You must be born again to come under the headship of the second Adam.
But it is written, says one, "that the promise is unto you, and to your children." There never was a grosser piece of knavery committed under heaven, than the quotation of that text as it is usually quoted. I have heard it quoted many times to prove a doctrine which is very far removed from that which it clearly teaches. If you take one-half of any sentence which a man utters, and leave out the rest—you may make him say the opposite of what he means. What do you think that text really says? See Acts 2:39, "The promise is unto you and to your children, and to all that are afar off—even as many as the Lord our God shall call." This grandly wide statement is the argument on which is founded the exhortation, "Repent, and be baptized everyone of you." It is not a declaration of privilege special to anyone—but a presentation of grace as much to all who are afar off—as to them and to their children. There is not a word in the New Testament to show that the benefits of divine grace are in any degree transmitted by natural descent. The benefits of divine grace come "to as many as the Lord our God shall call," whether their parents are saints—or unconverted sinners. How can people have the impudence to tear off half a text to make it teach what is not true?
You must sorrowfully look upon your child then—as "born in sin, and shaped in iniquity, and heirs of wrath, even as others!" And though you may yourself belong to a line of saints, and trace your pedigree from minister to minister, all eminent in the church of God—yet your children occupy precisely the same position by their birth—as other people's children do! They too, must be redeemed from under the curse of the law by the precious blood of Jesus, and they must receive a new nature by the work of the Holy Spirit. They are favored by being placed under godly training, and under the hearing of the gospel; but their need and their sinfulness are the same as in the rest of the human race. If you think of this, you will see the reason why they should be brought to Jesus Christ—a reason why they should be brought as speedily as possible in the arms of your prayer and faith to Him who alone is able to renew them.
I have sometimes met with a deeper spiritual experience in children of ten and twelve—than I have in certain people of fifty and sixty! It is an old proverb that "some children are born with beards". Some boys are little men, and some girls are little old women. You cannot measure the lives of any of us by our ages. I knew a boy who, when he was fifteen, often heard old Christian people say, "The boy is sixty years old—he speaks with such insight into divine truth!" I believe that this youth at fifteen, did know far more of the things of God, and of soul travail, than any around him, whatever their age might be.
I cannot tell you why it is—but so it is in fact—that some are old when they are young, and some are very green when they are old. Some are wise when you would expect them to be otherwise; and others are very foolish when you might have expected that they had grown out of their folly.
Do not talk of a child's incapacity for repentance! I have known a child weep herself to sleep for months, under a crushing sense of sin. If you would know a deep, and bitter, and solemn fear of the wrath of God, let me tell you what I felt as a boy. If you would know joy in the Lord, many a child has been as full of joy—as his little heart could hold. If you want to know what faith in Jesus is, you must not look to those who have been bemuddled by the heretical jargon of the times—but to the dear children who have taken Jesus at His word, and believed in Him, and loved Him—and therefore know and are sure that they are saved.
Capacity for believing lies more in the child—than in the man. We grow less rather capable of faith—than more capable of faith. Every year brings the unregenerate mind further away from God, and makes it less capable of receiving the things of God. No ground is more prepared for the good seed—than that which as yet has not been trodden down as the highway, nor has been as yet overgrown with thorns. Not yet has the child learned the deceits of pride, the falsehood of ambition, the delusions of worldliness, the tricks of trade, the sophistries of philosophy; and so far it has an advantage over the adult. In any case—the new birth is the work of the Holy Spirit, and He can as easily work upon youth as upon old age.
Some, too, have hindered the children because they have been forgetful of the child's value. The soul's price does not depend upon its years. "Oh, it is only a child!" "Children are a nuisance." "Children are always getting in the way." This talk is common. God forgive those who despise the little ones! Will you be very angry, if I say that a boy is more worth saving than a grown man? It is infinite mercy on God's part to save those who are seventy; for what good can they now do with the fag-end of their lives? When we get to be fifty or sixty, we are almost worn out; and if we have spent all our early days with the devil—then what remains for God?
But these dear boys and girls—there is something to be made out of them. If now they yield themselves to Christ, they may have a long, happy, and holy life before them, in which they may serve God with all their hearts. Who knows what glory God may have from them? Heathen hands may call them blessed. Whole nations may be enlightened by them. If a famous schoolmaster was accustomed to take his hat off to his boys, because he did not know whether one of them might not be Prime Minister, we may justly look upon converted children, for we do not know how soon they may be among the angels, or how greatly their light may shine among men. Let us estimate children at their true valuation, and we shall not keep them back—but we shall be eager to lead them to Jesus at once.
In proportion to our own spirituality of mind, and in proportion to our own child-likeness of heart, we shall be at home with children; and we shall enter into their early fears and hopes, their budding faith and opening love.
Dwelling among young converts, we shall seem to be in a garden of flowers, in a vineyard where the tender grapes give a good fragrance.
THE CHILDREN'S SHEPHERD
First, the person who is called to feed the lambs.
Simon Peter was not a Welshman—but he had a great deal of what we know as Welsh fire in him. He was just the sort of man to interest the young. Children delight to gather round a fire, whether it be on the hearth or in the heart. Certain people appear to be made of ice, and from these children speedily shrink away. Congregations or classes grow smaller every Sunday when cold-blooded creatures preside over them. But when a man or a woman has a kindly heart, the children seem to gather readily, just as flies in autumn days swarm on a warm, sunny wall. Therefore Jesus says to warm-hearted Simon, "Feed My lambs!" He is the man for the office.
Simon Peter was, moreover, an experienced man. He had known his own weakness; he had felt the pangs of conscience; he had sinned much and had been much forgiven, and now he was brought in tender humility to confess the love and loveliness of Jesus. We want experienced men and women to talk to converted children, and to tell them what the Lord has done for them, and what have been their dangers, their sins, their sorrows, and their comforts. The young are glad to hear the story of those who have been further along the road than they have. I may say of experienced saints—their lips preserve knowledge. Experience lovingly narrated, is suitable food for young believers, instruction such as the Lord is likely to bless to their nourishing in grace.
Simon Peter was now a greatly indebted man. He owed much to Jesus Christ, according to that rule of the Kingdom, "he loves much—to whom much has been forgiven."
Oh, you who have never entered upon this service for Christ, and yet might do it well, come forward at once and say, "I have left this work to younger hands—but I will do so no longer. I have experience, and I trust I yet retain a warm heart within my bosom; I will go and join these workers, who are steadily feeding the lambs in the name of the Lord."
Thus far, as to the person who is called to feed the lambs.
When the Lord calls a man to a work, He gives him the preparation necessary for it. How was Peter prepared for feeding Christ's lambs?
First, by being fed himself. The Lord gave him a breakfast before giving him a commission. You cannot feed lambs, or sheep either—unless you are first fed yourself. It is quite right for you to be teaching a great part of the Lord's day; but I think a teacher is very unwise who does not first come to hear the gospel preached and get a meal for his own soul. First be fed—and then feed.
But especially Peter was prepared for feeding the lambs, by being with his Master. He would never forget that morning, and all the incidents of it. It was Christ's voice that he heard; it was Christ's look that pierced him to the heart. He breathed the air which surrounded the risen Lord, and this fellowship with Jesus perfumed Peter's heart and tuned Peter's speech, that he might afterwards go forth and feed the lambs.
I commend to you the study of instructive books—but above all I commend the study of Christ Himself. Let Him be your library. Get near to Jesus. An hour's communion with Jesus—is the best preparation for teaching either the young or the old.
Peter was also prepared in a more painful way than that—namely, by self-examination. The question came to him thrice over, "Simon, son of Jonah, Do you love Me? Do you love Me? Do you love Me?" Often the vessel needs scouring with self-examination, before the Lord can fitly use it to convey the living water to thirsting ones. It never hurts a true-hearted man to search his own spirit, and to be searched and tried by his Lord. It is the hypocrite who is afraid of the truth which tests his profession: trying discourses, and trying meditations—he dreads. But the genuine man wants to know for certain, that he really does love Christ, and therefore he looks within him—and questions and cross-questions himself.
Mainly that examination should be exercised concerning our love; for the best preparation for teaching Christ's lambs is love—love to Jesus and to them. We cannot be priests on their behalf, unless like Aaron we wear their names upon our breasts. We must love—or we cannot bless. Teaching is poor work—when love is gone; it is like a black-smith working without fire, or a builder without mortar. A shepherd who does not love his sheep—is a hireling and not a shepherd. He will flee in the time of danger, and leave his flock to the wolf. Where there is no love—there will be no life; living lambs are not to be fed by dead men. We preach and teach love—our subject is the love of God in Christ Jesus. How can we teach this—if we have no love ourselves? Our object is to create love in the hearts of those we teach, and to foster it where it already exists; but how can we convey the fire if it is not kindled in our own hearts? How can he promote the flame whose hands are damp, and dripping with worldliness and indifference, so that he acts on the child's heart rather as a bucket of water—than as a flame of fire?
These lambs of the flock live in the love of Christ—shall they not live in our love? He calls them His lambs, and so they are; shall we not love them for His sake? They were chosen in love; they were redeemed in love; they have been called in love; they have been washed in love; they have been fed by love, and they will be kept by love until they come to the green pastures on the hilltops of heaven. You and I will be out of gear with the vast machinery of divine love—unless our souls are full of affectionate zeal for the good of the beloved ones. Love is the grandest preparation for the ministry, whether exercised in the congregation, or in the class. Love—and then feed. If you love—feed. If you do not love—then wait until the Lord has quickened you, and lay not your unhallowed hand to this sacred service!
With the weak of the flock, with the new converts in the flock, with the young children in the flock—our principal business is to FEED. Every sermon, every lesson, should be a feeding sermon and a feeding lesson. It is of little use to stand and thump the Bible and call out, "Believe, believe, believe!" when nobody knows what is to be believed. I see no use in fiddles and tambourines; neither lambs nor sheep can be fed upon brass bands. There must be doctrine—solid, sound, gospel doctrine to constitute real feeding.
When you have a joint of meat on the table—then ring the dinner-bell; but the bell alone, feeds nobody if no food is served up. Getting children to meet in the morning and the afternoon is a waste of both their steps and yours—if you do not set before them soul-saving, soul-sustaining truth! Feed the lambs; you need not play music to them, nor put garlands round their necks; nor entertain them in any way—but do feed them!
This feeding is humble, lowly, unostentatious work. Do you know the name of any shepherd? I have known the names of one or two shepherds—but I never heard anybody speak of them as great men. Their names are not in the papers, nor are they before the public eye. Shepherds are generally quiet, unobtrusive people. When you look at the shepherd, you would not see any difference between him and the ploughman. The shepherd plods on uncomplainingly through the winter, and in the early spring he has no rest night or day because the lambs are needing him. This he does year after year, and yet he will never be made a Knight, nor even be exalted to a Noble, albeit he may have done far more useful work than those who are floated into fame. Just so in the case of many a faithful teacher of young children; you hear but little about him—yet he is doing grand work for which future ages will call him blessed. His Master knows all about him, and we shall hear of him in that great and final day; but perhaps not until then.
Feeding the lambs is careful work, too—for lambs cannot be fed on anything you please, especially Christ's lambs. You can soon half-poison young believers with bad teaching. Christ's lambs are all too apt to eat herbs which are injurious—we need to be cautious where we lead them. If men are to take heed what they hear—how much more should we take heed what we teach. It is careful work—the feeding of each lamb separately, and the teaching of each child by itself the truth which it is best able to receive.
Moreover, this is continuous work. "Feed My lambs," is not for a season—but for all time. Lambs could not live if the shepherd only fed them once a week. They would die between Sundays; therefore good teachers of the young look after them all the days of the week as they have opportunity, and they are careful to feed their souls with prayer and holy example when they are not teaching them by word of mouth. The shepherding of lambs is daily, hourly work. When is a shepherd's work over? How many hours a day does he labor? He will tell you that in lambing-time, he is never done. He sleeps just when he is able, taking much less than forty winks, and then rousing himself for action. It is so with those who feed Christ's lambs; they rest not until God saves and sanctifies their dear ones.
It is laborious work, too. At the least, he who does not labor at it will have a terrible account to render. Do you think a minister's life is an easy one? I tell you that he who makes it so—will find it hard enough when he comes to the day of judgment! Nothing so exhausts a man who is called to it—as the care of souls. Just so it is in measure, with all who teach—they cannot do good without spending themselves.
You must study the lesson; you must bring forth something fresh to your class; you must instruct and impress. I have no doubt you are often driven very hard for matter, and wonder how you will get through the next Lord's-day. I know you are sorely pressed at times, if you are worth your salt. You dare not rush to your class unprepared, and offer to the Lord that which costs you nothing. There must be labor—if the food is to be wisely placed before the lambs, so that they can receive it.
And all this has to be done in a singularly choice spirit; the true shepherd spirit is an amalgam of many precious graces. He is hot with zeal—but he is not fiery with passion; he is gentle—and yet he rules his class; he is loving—but he does not wink at sin; he has power over the lambs—but he is not domineering or sharp; he has cheerfulness—but not levity; he has freedom—but not license; he has solemnity—but not gloom. He who cares for lambs—should be a lamb himself! And blessed be God, there is a Lamb before the throne who cares for all of us, and does so the more effectually, because He is in all things made like unto us.
The shepherd spirit is a rare and priceless gift! A successful pastor or a successful teacher in a school will be found to have special characteristics, which distinguish him from his fellows. A bird when it is sitting on its eggs, or when the little ones are newly-hatched, has about it a mother-spirit, so that it devotes all its life to the feeding of its little ones. Other birds may be taking their pleasure on the wing—but this bird sits still the long day and night, or else its only flights are to provide for gaping mouths which seem to be never filled. A passion has taken possession of the bird; and something like it comes over the true soul-winner: he would gladly die to win souls! He pines, he pleads, he plods to bless those on whom his heart is set. He would pawn half his heaven—if these souls could but be saved! And sometimes, in moments of enthusiasm he is ready to barter heaven altogether to win souls; and, like Paul, he could wish himself accursed, so that they were but saved. This blessed zeal, many cannot understand, because they never felt it. May the Holy Spirit work it in us, so shall we act as true shepherds towards the lambs. This, then, is the work: "Feed My lambs!"
MODEL LESSON FOR TEACHERS
Teach them morality: "Keep your tongue from evil, and your lips from speaking deceit. Depart from evil, and do good; seek peace, and pursue it." Now, we never teach morality as the way of salvation. God forbid that we should ever mix up man's works in any way with the redemption which is in Christ Jesus! "By grace are you saved through faith, and that not of yourselves, it is the gift of God." Yet we teach morality while we teach spirituality; and I have always found that the gospel produces the best morality in all the world. I would have a Sunday-school teacher watchful over the morals of the boys and girls under his care, speaking to them very particularly of those sins which are most common to youth. He may honestly and conveniently say many things to his children which no one else can say, especially when reminding them of the sin of lying, so common with children, or the sin of petty theft, or of disobedience to parents. I would have the teacher be very particular in mentioning these evils one by one; for it is of little avail talking to them about sins in the mass, you must take them one by one, just as David did.
First look after the tongue: "Keep your tongue from evil, and your lips from speaking deceit." Then look after the whole conduct. "Depart from evil, and do good; seek peace, and pursue it." If the child's soul is not saved by other parts of the teaching, this part may have a beneficial effect upon his life, and so far so good. Morality, however, by itself is comparatively a small thing.
The best part of what you teach is godliness. I said not, "religion," but godliness. Many people are religious after a fashion, without being godly. Many have all the externals of godliness, all the outside of piety; such men we call "religious," but they have no right thought about God. They think about their place of worship, their Sunday, their books—but nothing about God. He who does not respect God, pray to God, love God—is an ungodly man, whatever his external religion may be.
Labor to teach the child always to have an eye to God; write on his memory these words, "You O God, see me!" Bid him remember that his every act and thought are under the eye of God. No Sunday-school teacher discharges his duty unless he constantly lays stress upon the fact that there is a God who notices everything that happens. Oh, that we were more godly ourselves; that we talked more of godliness, and that we loved godliness better!
The third lesson is, the evil of sin. If the child does not learn that, he will never learn the way to Heaven. None of us ever knew what a Savior Christ was—until we knew what an evil thing sin was. If the Holy Spirit does not teach us the exceeding sinfulness of sin, we shall never know the blessedness of salvation. Let us seek His grace, then, when we teach, that we may always be able to lay stress upon the abominable nature of sin.
"The face of the Lord is against those who do evil, to cut off the remembrance of them from the earth." Do not spare your child; let him know what sin leads to. Do not, like some people, be afraid of speaking plainly and broadly concerning the consequences of sin.
I have heard of a father, one of whose sons, a very ungodly youth, died in a very sudden manner. The father did not, as some would have done, say to his family, "We hope your brother has gone to Heaven." No! but overcoming his natural feelings, he was enabled, by Divine grace, to assemble his children together, and to say to them, "My sons and daughters, your brother is dead—and I fear he is in hell. You knew his life and conduct, you saw how he behaved; and now God has snatched him away in his sins!" Then he solemnly told them of the place of woe, to which he believed—yes, almost knew he was gone, begging them to shun it, and to flee from the wrath to come! Thus he was the means of bringing his children to serious thought.
But had he acted, as some would have done, with tenderness of heart—but not with honesty of purpose, and said he hoped his son had gone to Heaven, what would the other children have said? "If brother has gone to Heaven—then there is no need for us to fear; we may live as we like—and still arrive in heaven."
No, no! It is not unchristian to say of some men, that they are gone to hell, when we have seen that their lives have been hellish lives. But it is asked, "Can you judge your fellow-creatures?" No—but I can know them by their fruits. I do not judge them, or condemn them; they judge themselves! I have seen their sins go beforehand to judgment—and I do not doubt that they shall follow after.
"But may they not be saved at the eleventh hour?" I have heard of one who was—but I do not know that there ever was another, and I cannot tell that there ever will be.
Be honest, then, with your children, and teach them, by the help of God, that "evil shall slay the wicked!"
Children need to learn their need of a Savior. You must not hold back from this needful task. Do not flatter the child with delusive rubbish about his nature being good. Tell him he must be born again. Don't bolster him up with the dream of his own innocence—but show him his sin. Mention the childish sins to which he is prone, and pray the Holy Spirit to work conviction in his heart and conscience. Deal with the young in much the same way as you would with the old. Be thorough and honest with them. Flimsy religion is neither good for young nor old. These boys and girls need pardon through the precious blood as surely as any of us. Do not hesitate to tell the child his ruin; he will not else desire the remedy. Tell him also of the punishment of sin, and warn him of its terror. Be tender—but be true. Do not hide from the youthful sinner the truth, however dreadful it may be. If he believes not in Christ, it will go ill with him at the last great day. Set before him the final judgment, and remind him that he will have to give an account of things done in the body. Labor to arouse the conscience; and pray God the Holy Spirit to work by you until the heart becomes tender, and the mind perceives the need of the great salvation.
But you will not have done half enough unless you teach carefully the fourth lesson—the absolute necessity of a change of heart. "The Lord is near unto those who are of a broken heart; and saves such as are of a contrite spirit." Oh! may God enable us to keep this constantly before the minds of those we teach—that there must be a broken heart and a contrite spirit, that good works will be of no avail unless there is a new nature, that the most arduous duties and the most earnest prayers will all be as nothing, unless there be a true and thorough repentance for sin, and an entire forsaking of sin through the grace and mercy of God!
Be sure, whatever you leave out, that you teach the children the three R's,— Ruin, Redemption, and Regeneration. Tell the children they are ruined by the Fall, and that there is salvation for them only by being redeemed by the blood of Jesus Christ, and regenerated by the Holy Spirit. Keep constantly before them these vital truths, and then you will have the pleasing task of telling them the sweet subject of the closing lesson.
In the fifth place, tell the children of the joy and blessedness of being Christians. "The Lord redeems the soul of His servants: and none of those who trust in Him shall be desolate." I need not tell you how to talk about that theme; for if you know what it is to be a Christian, you will never be short of subject matter. When we get on this subject, our mind cares not to speak; it would rather revel in its bliss. Truly was it said, "Blessed is he whose transgression is forgiven, whose sin is covered." "Blessed is that man who makes the Lord his trust." Yes, truly, blessed is the man, the woman, the child who trusts in the Lord Jesus Christ, and whose hope is in Him.
Always lay a stress; upon this point—that the righteous are a blessed people, that the chosen family of God, redeemed by blood and saved by power, are a blessed people while here below, and that they will be a blessed people forever in Heaven above. Let your children see that you belong to that blessed company. If they know you are in trouble, if it is possible, come to your class with a smiling face, so that your scholars may be able to say: "Teacher is a blessed man, although he is bowed down by his troubles." Always seek to keep a joyous face, that your boys and girls may know that your religion is a blessed reality. Let this be one main point of your teaching, that though "many are the afflictions of the righteous," yet "the Lord delivers him out of them all. None of those who trust in Him shall be desolate."
Thus have I given you five lessons; and now let me solemnly say that, with all the instruction you may give to your children, you must all of you be deeply conscious that you are not capable of doing anything in the securing of the child's salvation—but that it is God Himself who, from the first to the last, must effect it all. You are simply a pen; God can write with you—but you cannot write anything of yourself. You are a sword; God can slay the child's sin with you—but you cannot slay it of yourself. Be, therefore, always mindful of this, that you must be first taught of God yourself—and then you must ask God to use you to teach; for unless a higher Teacher than you works and instructs the child—the child must perish. It is not your instruction which can save the souls of your children; it is the blessing of God the Holy Spirit accompanying your labors! May God bless and crown your efforts with abundant success! He will surely do so if you are instant in prayer, constant in supplication. Never yet did the earnest teacher or preacher "labor in vain in the Lord," and often has it been seen that bread cast upon the waters has been found after many days.
COME, YOU CHILDREN
"Come, you children, hearken unto me—I will teach you the fear of the Lord." Psalm 34:11
Three admonitions
First, recollect whom you are teaching: "Come, you children." I think we ought always to have respect to our audience; I do not mean that we need care if we are preaching to Mr. So-and-so, Sir William this, or My Lord that—because in God's sight such titles are the merest trifles; but we are to remember that we are preaching to men and women who have souls, so that we ought not to occupy their time by things that are not worth their hearing. But when you teach in Sunday-schools, you are, if it be possible, in a more responsible situation even than a minister occupies. He preaches to grown-up people, to men of judgment, who, if they do not like what he preaches, can go somewhere else; but you teach children who have no option of going elsewhere. If you teach the child wrongly—he believes you; if you teach him heresies—he will receive them; what you teach him now—he will never forget. You are not sowing, as some say, on virgin soil, for it has long been occupied by the devil; but you are sowing on a soil more fertile now than it ever will be again—soil that will produce fruit now, far better than it will do in after days; you are sowing on a young heart, and what you sow will be pretty sure to abide there, especially it you teach evil, for that will never be forgotten.
You are beginning with the child; take care what you do with him. Do not spoil him. Many a child has been treated like the Indian children who have heavy copper plates put upon their heads—so that they may never grow. There are many who are simpletons as adults, just because those who had the care of them when young, gave them no opportunities of getting knowledge, so that, when they became old, they cared nothing about it. Consider what you are after—you are teaching children, mind what you teach them. Put poison in the spring, and it will pollute the whole stream. Take care what you are after! You are twisting the sapling, and the old oak will be bent thereby. Have a care, it is a child's soul you are tampering with! It is a child's soul you are preparing for eternity! I give you a solemn admonition on every child's behalf. Surely, if it be murder to administer poison to the dying, it must be far more criminal to give poison to the young life! If it is evil to mislead grey-headed old age, it must be far more so to turn aside the feet of the young into the road of error, in which they may walk forever!
Second, recollect that you are teaching for God, "Come, you children, hearken unto me—I will teach you the fear of the Lord." If you, as teachers, were only assembled to teach geography, it might not injure them eternally if you were to tell the children that the North Pole was close to the Equator; or if you were to say that the extremity of South America was near by the coast of Europe; or if you assured them that England was in the middle of Africa. But you are not teaching geography, or astronomy, nor are you training the children for a business life in this world; but you are, to the best of your ability, teaching them for God.
You say to them, "Children, you come here to be taught the Word of God; you come here, if it be possible, that we may be the means of the salvation of your souls." Have a care what you are after, when you attempt to be teaching them for God. Wound the child's hand if you will; but, for God's sake, do not wound his eternal soul. Say what you like about temporal things; but, I beseech you, in spiritual matters, take care how you lead them. Be careful that it is the truth which you inculcate, and only that. With such a responsibility, how solemn your work becomes! He who is doing a work for himself—may do it as he likes; but he who is laboring for another—must take care to please his master. He who is employed by a monarch must beware how he performs his duty; but he who labors for God must tremble lest he does his work badly. Remember that you are laboring for God, if you are what you profess to be. Alas! many, I fear, are far from having this serious view of the work of a Sunday-school teacher.
Third, remember that your children need teaching. "Come, you children, hearken unto me—I will teach you the fear of the Lord." That makes your work all the more solemn. If children did not need teaching, I would not be so extremely anxious that you should teach them aright. Works that are not necessary, men may do as they please; but this work is absolutely necessary. Your child needs teaching. He was born in iniquity; in sin did his mother conceive him. He has an evil heart. He knows not God, and he never will know the Lord, unless he is taught.
He is not like some ground of which we have heard, that has good seed lying hidden deep in the soil; but, instead thereof, he has only evil seed within his heart. God can place good seed there. You profess to be His instruments to scatter good seed upon that child's heart; remember, if that seed is not sown—he will be lost forever; his life will be a life of alienation from God; and at his death everlasting punishment must be his portion! Be careful, then, how you teach, remembering the urgent necessity of the case.
This is not a house on fire, needing your assistance at the pumps; nor is it a wreck at sea, demanding your help in the lifeboat; but it is an eternal soul calling aloud to you, "Come and help me!" Therefore, I beseech you, teach the fear of the Lord, and that only. Be very anxious to say, and to say truly, "Come, you children, hearken unto me—I will teach you the fear of the Lord." Psalm 34:11
The Psalmist's invitation
"Come, you children, hearken unto me—I will teach you the fear of the Lord." Psalm 34:11
It is a singular thing that good men frequently discover their duty when they are placed in most humiliating positions. Never in David's life was he in a worse plight than that which suggested this Psalm. It is headed, "A Psalm of David, when he changed his behavior before Abimelech; who drove him away, and he departed." This poem was intended to commemorate that event, and was suggested by it. David was carried before King Achish, and, in order to make his escape, he pretended to be insane, accompanying that profession of madness with certain very degrading actions which might well seem to betoken his insanity. He, was driven from the palace, and as usual, when such men are in the street, it is probable that a number of children assembled around him.
You have the sad story told in 1 Samuel 21:10-15. In after days, when David sang songs of praise to Jehovah, recollecting how he had become the laughing-stock of little children, he seemed to say, "Ah! by my folly before the children in the streets, I have lowered myself in the estimation of generations that shall live after me; now I will endeavor to undo the mischief—'Come, you children, hearken unto me—I will teach you the fear of the Lord.'" Very possibly, if David had never been in such a low position, he would never have thought of this duty; for I do not discover that he ever said in any other Psalm, "Come, you children, hearken unto me." He had the cares of his cities, his provinces, and his nation pressing upon him, and he may have been at other times but little attentive to the education of youth; but here, being brought into the lowest position which man could possibly occupy, having become as one bereft of reason, he recollects his duty. The exalted or prosperous Christian is not always mindful of "the lambs." That duty generally devolves on Peters, whose pride and confidence have been crushed, and who rejoice thus practically to answer their Lord's question, as the apostle did when Jesus said. to him, "Do you love Me?" "Come, you children, hearken unto me—I will teach you the fear of the Lord." The doctrine is, that children are capable of being taught the fear of the Lord.
Men are generally wisest—after they have been most foolish. David had been extremely foolish—and now he became truly wise; and being so, it was not likely that he would utter foolish sentiments, or give directions such as would be dictated by a weak mind. We have heard it said by some that children cannot understand the great mysteries of religion. We even know some Sunday-school teachers who cautiously avoid mentioning the great doctrines of the gospel, because they think the children are not able to receive them. Alas! the same mistake has crept into the pulpit; for it is currently believed, among a certain class of preachers, that many of the doctrines of the Word of God, although true, are not fit to be taught to the people, since they would pervert them to their own destruction. Away with such priestcraft! Whatever God has revealed—ought to be preached!
Whatever HE has revealed, if I am not capable of understanding it, I will still believe and preach it. I do hold that there is no doctrine of the Word of God which a child, if he is capable of salvation, is not capable of receiving. I would have children taught all the great doctrines of truth without a solitary exception, that they may in their after days hold fast by them.
I can bear witness that children can understand the Scriptures; for I am sure that, when but a child, I could have discussed many a knotty point of controversial theology, having heard both sides of the question freely stated among my father's circle of friends. In fact, children are capable of understanding some things in early life, which we hardly understand afterwards. Children have eminently a simplicity of faith, and simplicity of faith is akin to the highest knowledge; indeed, we know not that there is much distinction between the simplicity of a child—and the genius of the profoundest mind. He who receives things simply, as a child, will often have ideas which the man who is prone to make a syllogism of everything will never attain unto. If you wish to know whether children can be taught, I point you to many in our churches, and in pious families—not prodigies—but such as we frequently see—Timothys and Samuels, and little girls, too, who have early come to know a Savior's love. As soon as a child can sin, that child can, if God's grace assist it, believe and receive the Word of God. As soon as children can learn evil, be assured that they are competent, under the teaching of the Holy Spirit, to learn good.
Never go to your class with the thought that the children cannot comprehend you; for if you do not make them understand, it is possibly because you do not yourselves understand; if you do not teach children what you wish them to learn, it may be because you are not fit for the task; you should find out simpler words, more fitted for their capacity, and then you would discover that it was not the fault of the child—but the fault of the teacher, if he did not learn.
I hold that children are capable of salvation. He who, in Divine sovereignty, reclaimed the grey-haired sinner from the error of his ways, can turn a little child from his youthful follies. He who, in the eleventh hour, finds some standing idle in the market-place, and sends them into the vineyard, can and does call men at the dawning of the day to labor for Him. He who can change the course of a river when it has rolled onward, and become a mighty flood, can control a new-born rivulet leaping from its cradle-fountain, and make it run into the channel He desires. He can do all things—He can work upon children's hearts as He pleases, for all are under His control.
I will not stay to establish the doctrine, because I do not consider that any are so foolish as to doubt it. But, although you believe it, I fear many do not expect to hear of children being saved. Throughout the churches, I have noticed a kind of abhorrence of anything like child-piety. We are frightened at the idea of a little boy loving Christ; and if we hear of a little girl following the Savior, we say that it is a youthful fancy, an early impression that will die away. I beseech you, never treat child-piety with suspicion. It is a tender plant—do not brush it too hard.
I heard a tale, some time ago, which I believe to be perfectly authentic. A dear little girl, some five or six years old, a true lover of Jesus, requested of her mother that she might join the church. The mother told her she was too young, and the poor little thing was exceedingly grieved. After a while, the mother, who saw that piety was in her child's heart, spoke to the minister on the subject. The minister talked to the child, and said to the mother, "I am thoroughly convinced of her piety—but I cannot take her into the church, she is too young." When the child heard that, a strange gloom passed over her face; and the next morning, when the mother went to her little bed, she lay with a pearly tear on each eye, dead for very grief; her heart was broken, because she could not follow her Savior, and do as He had bidden her. I would not have murdered that child for a world! Take care how you treat young piety. Be very tender in dealing with it. Believe that children can be saved just as much as yourselves.
I do most firmly believe in the salvation of children. When you see the young heart brought to the Savior, do not stand by and speak harshly, mistrusting everything. It is better sometimes to be deceived—than to be the means of causing one of these little ones who believe in Jesus to stumble. May God send to His people a firm belief that little buds of grace are worthy of all tender care!
King David's two encouragements to parents and teachers
The first is that of pious example. David said, "Come, you children, hearken unto me—I will teach you the fear of the Lord." You are not ashamed to tread in the footsteps of David, are you? You will not object to follow the example of one who was first eminently holy, and then eminently great.
Shall the shepherd boy, the giant-slayer, the sweet psalmist of Israel, and the mighty monarch, leave footprints in which you are too proud to tread? Ah, no! you will be happy, I am sure, to be as David was. If you want, however, a higher example even than that of David, hear the Son of David while from His lips flow the sweet words, "Let the little children to come unto Me, and forbid them not, for of such is the Kingdom of Heaven." I am sure it would encourage you if you always thought of these examples. You who are teaching children, are not dishonored by that occupation. Some may say to you, "You are only a Sunday-school teacher," but you are a noble personage, holding an honorable office, and having illustrious predecessors.
We love to see people of some standing in society take an interest in Sunday-schools. One great fault in many of our churches is that the children are left for the young people to care for; the older members, who have more wisdom, taking but very little notice of them; and, very often, the wealthier members of the church stand aside as if the teaching of the poor were not (as indeed it is) the special business of the rich. I hope for the day when the mighty men of Israel shall be found helping in this great warfare against the enemy.
In the United States we have heard of Presidents, of Judges, Members of Congress, and people in the highest positions, not condescending, for I scorn to use such a term—but honoring themselves by teaching little children in Sunday-schools. He who teaches a class in a Sunday-school has earned a good degree. I had rather receive the title of S.S.T. than M.A., B.A., or any other honor that ever was conferred by men. Let me beg you, then, to take heart, because your duties are so honorable. Let the royal example of David, let the Godlike example of Jesus Christ inspire you with fresh diligence and increasing ardor, with confident and enduring perseverance, still to go on in your blessed work, saying as David did, "Come, you children, hearken unto me—I will teach you the fear of the Lord!"
The second is the encouragement of great success. David said, "Come, you children, hearken unto me!" He did not add, "perhaps I will teach you the fear of the Lord," but, "I will teach you the fear of the Lord."
The success of Sunday-schools! If I begin to talk of that, I shall have an endless theme; therefore, I will not commence. Many volumes might be written on it, and then when all were written, we might say, "I suppose that even the world itself could not contain all that might be written." Up yonder, where the starry hosts perpetually sing God's high praises, up where the white-robed throng cast their crowns before His feet, we shall behold the success of Sunday-schools. And here, in almost every pulpit of our land, and there in the pews where the deacons sit, and godly members join in worship—there is seen the success of Sunday schools. And far away across yonder broad ocean, in the islets of the South, in lands where those dwell who bow before blocks of wood and stone, there are the missionaries who were saved in Sunday-schools, and the thousands, blessed by their labors, contribute to swell the mighty stream of the incalculable, I had almost said infinite, success of Sunday school instruction.
Go on with your holy service; much has been done already—but more shall yet be done. Let all your past victories inflame you with fresh ardor, let the remembrance of your triumphs in previous campaigns, and all trophies won for your Savior on the battle-field of the past, be your encouragement to press on with the duty of the present and the future!
CHILDHOOD AND HOLY SCRIPTURE
Paul taught young Timothy the gospel himself. Timothy not only heard his doctrine—but saw his practice. We cannot force truth upon men—but we can make our own teaching clear and decided, and make our lives consistent therewith. Truth and holiness are the surest antidotes to error and unrighteousness.
The apostle said to Timothy, "Continue in the things which you have learned and have been assured of—knowing of whom you have learned them." He then dwelt upon another potent remedy which had been of great service to the young preacher—namely, the knowing of the Holy Scriptures from his earliest childhood. This was to young Timothy one of his best safeguards. His early training held him like an anchor, and saved him from the dreadful drift of the age. Happy young man, of whom the apostle could say, "From a child you have known the Holy Scriptures, which are able to make you wise unto salvation through faith which is in Christ Jesus!"
To be prepared for the coming conflict, we have only to preach the gospel, and to live the gospel; and also to take care that we teach the children the Word of the Lord. This last is specially to be attended to, for it is by the mouth of babes and sucklings, that God will still the enemy. It is idle to dream that human learning must be met by human learning, or that Satan must cast out Satan. No! Lift up the brazen serpent wherever the fiery serpents are biting the people, and men shall look to it and live. Bring the children out, and turn their little eyes towards the divinely ordained remedy! There is still life in a look—life as against the varied venoms of the serpent which are now poisoning the blood of men. There is no cure after all for midnight—but the rising sun. And no hope remains for a dark world—but the light of the Gospel.
Shine forth, O Sun of Righteousness—and mist, and cloud, and darkness must disappear. Keep to the apostolic plans, and rest assured of apostolic success. Preach Christ; preach the Word in season and out of season—and teach the children. One of God's chief methods for preserving His fields from tares, is to sow them early with wheat.
The work of God's grace in Timothy commenced with early instructions, "From a child you have known the Holy Scriptures." Note the time for instruction. The expression, "from a child," might be better understood it we read it, "from a very child;" or, as the Revised Version has it, "from a babe." It does not mean a well-grown child, or youth—but a child just rising out of infancy. From a very child, Timothy had known the sacred writings. This expression is, no doubt, used to show that we cannot begin too early to imbue the minds of our children with Scriptural knowledge.
Babes receive impressions long before we are aware of the fact. During the first months of a child's life—it learns more than we imagine. It soon learns the love of its mother, and its own dependence; and if the mother is wise—it learns the meaning of obedience, and the necessity of yielding its will to the parent's will. This may be the keynote of its whole future life. If it learns obedience and submission early—it will save a thousand tears from the child's eyes, and as many from the mother's heart! A special vantage-ground is lost—when even babyhood is left uncultured.
The Holy Scriptures may be learned by children as soon as they are capable of understanding anything. It is a very remarkable fact, which I have heard asserted by many teachers—that children will learn to read out of the Bible better than from any other book. I scarcely know why; it may, perhaps, be on account of the simplicity of the language; but I believe it is so. A Biblical fact will often be grasped when an incident of common history is forgotten. There is an adaptation in the Bible for human beings of all ages, and therefore it has a fitness for children. We make a mistake when we think that we must begin with something else—and lead up to the Scriptures.
The Bible is the book for the peep of day. Parts of it are above a child's mind, for they are above the comprehension of the most advanced among us. There are depths in it wherein leviathan may swim; but there are also brooks in which a lamb may wade. Wise teachers know how to lead their little ones into the green pastures beside the still waters.
I was noticing, in the life of that man of God whose loss presses very heavily upon many of our hearts—namely, the Earl of Shaftesbury, that his first religious impressions were produced by a humble woman. The impressions which made him "Shaftesbury, the man of God, and the friend of man" were received in the nursery. He had a godly nurse who spoke to him of the things of God. He tells us that she died before he was seven years of age; clear proof that early in life his heart had been able to receive the seal of the Spirit of God, and to receive it by humble instrumentality. Blessed among women was she whose name we know not—but who wrought incalculable service for God and man by her holy teaching of the chosen child. Young mothers, note this.
Give us the first seven years of a child, with God's grace—and we may defy the world, the flesh, and the devil to ruin that immortal soul. Those first years, while yet the clay is soft and plastic, go far to decide the form of the vessel. Do not say that your office, you who teach the young—is in the least degree inferior to ours, whose main business is with older folks. No, you have the first of the children, and your impressions, as they come first, will endure last! Oh, that they may be godly, and only godly!
Among the thoughts that come to an old man before he enters Heaven, the most plentiful are those that aforetime visited him when he sat upon his mother's knee. That which made Dr. Guthrie ask for a child's hymn when he was dying—is but an instinct of our nature, which leads us to complete the circle by folding together the ends of life. Childlike things are dearest to old age. The old songs are on our lips, and the old thoughts are in our minds. The teachings of our childhood leave clean-cut and sharp impressions upon the mind, which remain after seventy years have passed. Let us see that such early impressions are made for the highest ends.
It is well to note the admirable selection of instructors. We are not at a loss to tell who instructed youthful Timothy. In the first chapter of this epistle Paul says, "When I call to remembrance the sincere faith that is in you, which dwelt first in your grandmother Lois, and your mother Eunice; and I am persuaded that in you also." No doubt grandmother Lois and mother Eunice united in teaching the little one. Who should teach the children—but the parents? Timothy's father was a Greek, and probably a heathen—but his child was happy in having a venerable grandmother, so often the dearest of all relatives to a little child. He had also a gracious mother, once a devout Jewess—and afterwards also a firmly believing Christian, who made it her daily pleasure to teach her own dear child the Word of the Lord.
O dear mothers, you have a very sacred trust reposed in you by God! He has in effect said to you, "Take this child and nurse it for Me, and I will give you your wages!" You are called to equip the future man of God, that he may be thoroughly furnished unto every good work. If God spares you, you may live to hear that pretty boy speak the gospel to thousands, and you will have the sweet reflection in your heart that the quiet teachings of the nursery led the man to love God and serve Him.
Those who think that a mother detained at home by her little family is doing nothing, think the reverse of what is true. Scarcely may the godly mother be able to leave her home for a place of worship; but do not dream that she is lost to the work of the church; far from it, she is doing the best possible service for her Lord! Mothers, the godly training of your offspring is your first and most pressing duty. Christian women, by teaching children the Holy Scriptures, are as much fulfilling their part for the Lord, as Moses in judging Israel, or Solomon in building the temple!
Parents! Your children are as surely as grown-up people, "dead in trespasses and sins!" May no parent fail fully to realize the spiritual state in which all human beings are naturally found. Unless you have a very clear sense of the utter ruin and spiritual death of your children, you will be incapable of being made a blessing to them. Go to them, I beg you, not as to 'sleepers' whom you can by your own power awaken from their slumber—but as to 'spiritual corpses' who can only be quickened by a divine power!
If you think that your child is 'not really depraved', if you indulge foolish notions about the 'innocence of childhood', it should not surprise you if you remain barren and unfruitful.
If you would bring spiritual life to your child—you must most vividly realize that child's state. It is dead, dead! God will have you feel that your child is dead in trespasses and sins—as you once were. God would have you come into contact with that death by painful, crushing, humbling sympathy. If you would raise your dead child to spiritual life—you must feel the chill and horror of your child's death yourself. You must have, more or less, a distinct sense of the dreadful wrath of God, and of the terrors of the judgment to come. Depend upon it, when the spiritual death of your children alarms and overwhelms you—then it is that God is about to bless you!
How many of us have sacrificed our children to the idols!
(James Smith, "Affliction Regarded" 1865)
"They shed innocent blood — the blood of their sons and daughters whom they sacrificed to the idols of Canaan; so the land became polluted with blood!" Psalm 106:38
We may plead guiltless as to the shedding of the blood of the body — but there is the blood of souls! How many of us have sacrificed our children to the idols of the present Canaan — fashion, custom, dress, amusements, and worldly conformity in general!
Look at the poor example we give them!
Look at the worldly company we choose for them!
Look at the carnal practices we allow them to indulge in!
O how many of our children have been sacrificed to custom, fashion, and the various idols of the world!
Post-mortem kindnesses
(J. R. Miller)
Do not keep the alabaster boxes of your affection sealed and laid away—until your friends are dead. Fill their present days with tenderness. Speak your words of commendation, while their ears can hear them! The things you mean to say when they are dead and gone—say before they go! The flowers you mean to send for their coffins—send beforehand to brighten and sweeten their homes, before they leave them forever!
I have often said—and I know I speak for thousands of other weary, plodding toilers—that if my friends have vases laid away, filled with the perfumes of sympathy and affection, which they intend to break over my dead body—I would far rather they would bring them out now along my toilsome days and open them—when I can enjoy them and be refreshed by them!
Post-mortem kindnesses do not cheer the burdened spirit. Tears falling on the icy brow of death, make poor and too tardy atonement for coldness, neglect, and cruel selfishness in life's long, struggling years. Appreciation, after the heart is stilled in death—has no inspiration for the departed one; it comes too late, when it is pronounced only in funeral eulogies. Flowers piled on the coffin—cast no fragrance backward over weary days.
Monsters of cruelty!
("Solitude Sweetened" by James Meikle, 1730-1799)
Now that I am a father, and know the affection of a parent--would I not defend from every danger--would I not bestow every truly good thing--would I not implore every blessing--on my tender children? Would I not nourish their infant state--correct and educate their childhood--inspect, reprove, and admonish them in youth? Would I allow the dear little creatures--to play with sharp pointed knives--to frolic on the brink of a rapid torrent--or dance around a pit's mouth? Would I permit them to eat deadly berries--or to put a cup of poison to their tender lips? However indulgent, would I allow them to disobey my commands? And if they labored under any disease which threatened their precious life, what pains or expenses would I spare to procure them relief? If assured that a physician lived somewhere, who could heal them without fail--would I not send to the uttermost corner of the land? would I not travel to the ends of earth?
But, hear me, O parents! If our concern for our children ends only with their bodies--we are monsters of cruelty! Would we pluck them from fire and water--and yet permit them to plunge into the fire of hell, and lie under the billows of Jehovah's wrath? Will we snatch from them sword, pistol or knife--and allow them to wound themselves to the very soul, with sin? Will we chastise their disobedience to us--and wink at their spitting in the very face of God, by open acts of sin? Are we fond to have them educated and well-bred--and yet let them live in the neglect of prayer, which is the highest disrespect that can be put on the Author of our being?
In a word, is this the sum of our kindness, is this the height of our concern for our dear children--to see them happy in time, flourishing in the affairs of this life--though they end up being miserable beyond description through eternity itself? Will their bodily pain excite our sympathy, and will we do all in our power to have their diseases healed--and yet have no concern that their souls pine under sin, and they suffer all the pangs of hell? Will we not bring them in our prayers, to the Physician of souls, to the Savior of sinners?
I have but one request for all of my children, and that is--that they may fear and serve God here--and enjoy him forever! No matter though they sweat for their daily bread--only let them feed on the hidden manna! Let them toil and spin for their apparel--but let them be covered in Christ's righteousness! How would I count my house renowned, and my family ennobled, if there sprang from it--not wealthy princes or kings, (let potsherds of the earth strive for such earthly vanities)--but pillars for the temple of God in glory--who shall dwell in the presence of the King of kings--when time is no more!
PARENTAL DESIRE, DUTY, AND ENCOURAGEMENT
John Angell James, April 28, 1810
This, the first of Mr. James's printed works, was preached on the occasion of his son's baptism.
"I will be a God unto you, and to your children after you."
"Train up a child in the way he should go, and when he is old he will not depart from it."
"And Abraham said unto God, O that Ishmael might live before You!"
How discordant have been the voices with which the religious world has answered the momentous question, "What is truth?" Unhappily for the peace of the church, the various sects of which it is composed, in replying to this enquiry, seem to have tried how jarring they could render the sacred tones of religion, by repeating those sentiments in which they differ—rather than how harmonious, by dwelling on those points in which they agree. It would be well to consider, how many notes there are which we could all strike in unison—and among many of this kind, one is, the importance of the rising generation; or, which is indeed the true meaning of that expression, of the instruction and government of youth. In whatever point of view we contemplate this subject, it appears supremely grand and interesting.
Our children, according as their future character shall be, must eventually live either in endless happiness--or eternal woe; and therefore a regard for their welfare should rouse our attention to their improvement. They are the blossoms of either our earthly comfort--or distress; therefore a concern for our own peace should induce us to train them up in the way they should go. They are to be the actors in the great drama of human life, when we shall have closed our parts, and have made our exits; therefore benevolence to the world should make us cautious what characters we send to act upon its stage. If the Redeemer shall have a church upon earth, after the present generation of believers--our children are to compose that church; therefore zeal for the divine glory should engage our most serious application to this part of Christian duty.
If these considerations impress your mind, listen with solemn and candid attention to the DIRECTIONS with which they are followed.
The text presents us with the example of a father pouring out to God the warmest wishes of his heart on behalf of his child. That father is the venerable Abraham. God had just declared to the patriarch his intention of giving him a son by Sarah his wife. The news was at first received with joyful astonishment, and adoring gratitude, but a fear soon arose in his bosom, which damped all his pleasure—What is now to become of Ishmael? Must he die to make room for the child of promise? Or what would be still worse, must he become another Cain, and go out from the presence of the Lord?
We notice here, that much of our present distress arises from hastiness and impatience of spirit. We are for rushing to the end at once, and will not wait until God has opened his own designs, and illustrated his own meaning. We look at detached parts of the embroidery of Providence, and distress ourselves because we discover a little shade. Whereas, if we would but permit Jehovah to go on unfolding the whole piece, we would soon discover that there was no ground of complaint. If Abraham had waited but a few moments longer, his pleasure would not have experienced this admixture; but nature struggles, the affections of the father are troubled for his son, and he exclaims, "Oh that Ishmael might live before you!" We may, therefore, judge, that this petition expressed a desire, both for the natural and spiritual life of Ishmael. It seemed to say, "Oh let this my son live and share the blessings of the covenant, with him who is to be born of Sarah."
Having thus explained the import of this prayer, I shall consider—
What blessings a Christian parent should desire from God on behalf of his children.
What means must be used by him in order to obtain them.
What encouragement the word of God affords him, that the means will be connected with the end.
I. What BLESSINGS should a Christian parent seek from God on behalf of his children?
Is it forbidden to desire the continuance of their natural life? Certainly not; provided that desire be entirely under the control of submission to the will of God. To shudder at the thought of seeing the blooming countenance of life exchanged for the pallid face of death, is the operation of that principle which God himself has planted in the parent's heart—it is the irresistible impulse of nature—and we are not required by Jehovah to tear up with indiscriminate violence every natural feeling of the human bosom; but only to weed out the bad ones, and so to check and direct the growth of the rest, that they may not attain a wild and noxious growth which would overtop the judgment, or cast a cold destructive shadow upon religion itself. What but this strong desire in the bosom of the parent for the life of the child, is it that prompts to all those unwearied exertions which are necessary for its preservation? But for such a principle as this, how many would allow the 'kindling lamp of life' to expire through neglect, or would extinguish it with violence, rather than endure all the solicitude and fatigue which are necessary to cherish the vital spark, and fan it to a flame!
Nor is it forbidden to ask those things for our children which would contribute so much to their temporal comfort; provided, that desire be also in entire submission to the will of Jehovah. Industry is part of religion—indolence one of the vices which it brands with indelible infamy. "He that provides not for his own household has denied the faith and is worse than an infidel." Now what is it that keeps the hive of society from swarming with workers? What is it that braces the arm of industry, and makes it willing to ply at the oar of labor? What is it that enables you to refrain from discontent, as you wipe away from your brow the memorial of a cursed earth? Is it not your children? Is it not a kind concern to provide for their future needs, or to help them to provide better for themselves. Who, when he looks over that valley of tears, into which his child has entered, and through which he must pass, and contemplates squalid poverty, dire disease, frantic madness, the iron hand of oppression, the eye of envy rolling in its socket, seeking whom it may devour, the forked tongue of slander, all like dreadful bandits, infesting his path, and waiting to assault him; who, I say, can help spreading over him the shield of such a prayer as this?—'Oh! that Ishmael might live before you!' and have accomplished in his experience your own words, "He Himself will deliver you from the hunter's net, from the destructive plague. He will cover you with His feathers; you will take refuge under His wings. His faithfulness will be a protective shield. You will not fear the terror of the night, the arrow that flies by day, the plague that stalks in darkness, or the pestilence that ravages at noon. Though a thousand fall at your side and ten thousand at your right hand, the pestilence will not reach you." (Psalms 91:3-7)
Still, however, these things are but secondary objects of desire with him who contemplates, in its true light, the character and destiny of that being which with rapture he calls his child. By the aid of revelation he penetrates the disguise which the helplessness and unconsciousness of infancy seem to have thrown around the noblest part of his nature, and discovers through all this--the grandeur and the dignity of IMMORTALITY. He sees a spark of being which shall go on kindling, until it has witnessed the extinction of the sun itself--blazed out into eternal existence. He sees in his countenance, that face which is to shine with the glory of God, like the sun in the skies--or to be clouded with the infamy and horror of the divine curse. He hears a voice which is to be forever hymning the praises of its Creator--or to be forever venting blasphemies against its Judge. In short, he contemplates a being born for eternity; one who will be forever towering from height to height of glory in heaven--or sinking from gulf to gulf of despair in hell.
He reflects that his child is born with the latent seeds of corruption in his nature, which await only the advancing spring of life to vegetate, to strike root, to spring up under the fatal warmth of temptation, and bear the bitter fruits of rebellion against God. He sees, in imagination, the world, the flesh and the devil, gathering round the very cradle of his infant, fixing their murderous eyes upon his immortal soul and going out to prepare for his ruin.
Amidst the throbbing anguish which such reflections produce in the heart of a believing parent, one thought cheers him, that his child has entered upon a world where a Savior, wise, powerful and gracious, waits to offer his grace and guidance, as the "Captain of Salvation," to conduct him, through all the successive stages of human life, to the possession and enjoyment of everlasting bliss.
With such reflections as these in his bosom, the truth of which he can no more doubt, than he can of his own existence, what can, or what ought a Christian parent to desire for his child, as the grand ultimatum of all his concern and solicitude, short of everlasting bliss? It is in this sense that he uses the prayer of Abraham, "Oh that Ishmael might live before you." If he possesses an immortal soul—if that soul is in danger of being forever undone—if there be a possibility of his being made eternally and inconceivably happy—to desire anything for him less than grace here and glory hereafter is cruelty of the blackest kind.
The salvation of the soul being thus pointed out as the object which should constitute the first wish of every parent's heart on behalf of his child, I shall now mention–
II. Those MEANS which must be used by him in order to obtain it.
In the distribution of his favors to the human race, God generally connects his bounty with our exertions. This remark applies both to temporal and spiritual benefits. Nor can we expect that even our children will be blessed, independently of our efforts. If, therefore, it be asked, what can be done by us that our children may participate in spiritual and eternal blessings? I answer, in the language of inspiration, "Train up a child in the way he should go, and when he is old he will not depart from it." This exhortation enjoins the whole extent of religious education; on which I shall now insist; as an attention to this subject forms the only rational ground for expectation of the divine blessing on your offspring. Religious education includes, Discipline, Instruction, Example, and Prayer—and any system defective in either of these important particulars is not likely to be attended with success.
1. If we would have our children grow up as we desire, we must maintain DISCIPLINE in our families. By discipline, I mean the exercise of parental authority in enforcing obedience to all suitable commands and prohibitions.
This part of religious education should begin EARLY. The importance of this is written upon the whole system of nature, and is repeated on every page of the history of Providence. The 'supple twig' bends to your will, while the 'sturdy oak' laughs at your authority. A radical mistake with many, who see the importance of discipline generally, is an error as to the period of life, when it ought to commence. They forget that children are to be brought under the control of authority, long before they are capable of instruction. The 'tempers of the heart' sprout before the judgment begins to bud; and therefore before the parent can attend to the latter, all his care should be directed to the growth of the former. And as 'conscience' at a very early period of childhood ascends her throne in the bosom, cites the little culprits before her tribunal, and makes them sensible of her verdict—we should as early, join the exercise of parental authority with the power of this inward monitor, and impress their minds with the distinction between right and wrong.
Discipline must be REASONABLE in all its commands, and that reasonableness should, as much as possible, be seen upon the face of the command. We should particularly guard against enjoining anything obviously ridiculous or impracticable. There are few impressions to which the minds of children are more susceptible than those of ridicule—and any command, which, when it is attempted to be obeyed, subjects them to the mortification of either derision or despondency, is destructive of all confidence in parental discretion; a lack of confidence is soon followed by contempt, and that as soon by rebellion. As frequently, therefore, as possible, when the child is capable of reflection, let the reasonableness of your commands be manifest. But as this cannot always be the case, and where it cannot, your authority must not give way, I exhort you, by a line of consummate wisdom towards your children, to transfuse into their minds that lesson which you have learned with respect to Jehovah--to trust His heart, where you cannot trace His hand.
Discipline, to be successful, must be STEADY and UNIFORM. This is of the utmost importance—for depend upon it that a parent, whose commands spring only from his mood, will soon find to his cost, that he has taught his child to obey from no other principle.
The first thing to be attended to in a command is, that it be reasonable; and the second, that it be obeyed. All parents ought to consider themselves invested by God with a degree of authority, which they can at no time allow to be trampled under foot by their children, without despising an ordinance of God. I have been shocked to see some families, where parental authority seemed to be the result of no principle, subject to no rule, directed to no end, but caprice. These alternate fits of stern severity and ruinous indulgence were following each other with most destructive influence, like a frosty night succeeding a sunny day in the early spring--to the injury of every tender plant exposed to its baneful attack. There was nothing belonging to parental authority but the scourge, and that never used, but in seasons when it ought never to be used at all—in moments of passion! There were the arms of a weak mother affording an asylum to the young fugitive, fleeing from the displeasure of a stern father; there the child, placed between these two extreme sources of ruin--undue severity, and foolish fondness--was learning to abuse the indulgence of the mother, and to detest the authority of the father. Christian parents! is it thus you cause your families to become the nurseries of the church of Christ? alas! they look more like the hotbeds of sedition, and the schools of political tyrants.
The great defect in the administration of public justice in this country is, that the penalties of the law are too severe to be executed—hence it is that such multitudes are condemned, and compared with this number so few executed. In consequence of this, the severity of the threatened punishment loses all its effect in deterring from the commission of the crime; because of the chance of mitigation which the general practice of our courts holds out to the offender. Take heed that you do not make this the fault of your domestic discipline. Never command what you do not mean to have performed—never threaten what you do not mean to inflict.
Discipline should always be maintained in a spirit of LOVE. For if indulgence has slain its tens of thousands--severity has slain its thousands. Man is a creature formed to act more by the constraints of love than fear; hence says God in speaking of Israel, "I drew them with cords of love, with bands of a man." Do we not thus learn from him who constructed the human mind, and of course, best knows the principle on which its operations are to be directed--that it is to be governed by affection? Of all the incorrect, unnatural, disgusting associations, which the disordered state of the moral world ever presented to the eye of an observer, there is not one more repugnant to the feelings than "a tyrant's rod, grasped in a father's hand!" We shall generally find that the harsh language, and frowning countenance, with which a command is uttered, are more irksome than the command itself. I would entreat you never to forget a line, which I doubt not you have often repeated to your children, "Let love through all your actions run."
The nearer you live to their hearts, the more likely you are to impress them—for the words of our Savior will apply in all their force to this case, "If you love me, you will keep my commands." Attract them to love you; and then their own affection will constrain them to obey you. A child will generally feel no wish to escape from a system of discipline, which springs entirely from the tenderness of his father. Parental authority should, to a considerable degree, resemble the magnet, which while it has all the hard inflexibility of the steel, acts only by the attractive influence of the loadstone.
And as this applies to the whole of domestic discipline, so with peculiar force to the PUNITIVE part of it. If there be one act of paternal authority, which ought to display more affection than the rest, that act is correction—because there is no act so much in danger of misconstruction in the mind of the child. And if he be once impressed that his sufferings are inflicted more to gratify your resentment, than to cure his faults, he will be likely to feel towards you, as you would towards the surgeon, who, you were persuaded, tortured you for his pleasure, and not for your benefit. Let him be convinced that it cost you much anguish to inflict the least punishment—for as we sympathize with those around us in the feelings of their mind, a correction given in a rage will be generally received in a rage. Genuine repentance will be most likely to respond to genuine affection.
And here I would caution you against the injudicious conduct of those who substitute the divine threatenings of Scripture, for parental correction. To resort with a promptitude which has at last the effect of profaneness, to these awful ideas, on every recurrence of carelessness and perversity, is the way both to bring those ideas into contempt, and to make all faults appear equal. It is also obvious, that by trying this expedient on all occasions, parents will bring their authority into contempt. If they would not have that authority set at defiance, they must be able to point to immediate consequences, within their power to inflict on delinquency. Perhaps one of the most prudent rules respecting the enforcement, on the minds of children, of the conviction that they are accountable to an all-seeing, though unseen Governor, and liable to the punishment of obstinate guilt in a future state--is to take opportunities of impressing this idea the most cogently, at seasons when the children are not lying under any blame or displeasure, at moments of serious kindness on the parts of the parents, and serious inquisitiveness on the part of the children; leaving in some degree the conviction to have its own effect, greater or less, in any subsequent instance of guilt, according to the greater or less degree of aggravation which the child's own conscience can be made secretly to acknowledge in that guilt. And another obvious rule will be, that when a child is to be solemnly reminded of these religious sanctions in immediate connection with an actual instance of criminality in his conduct, that instance should be one of the most serious of his faults, and one which will bear the utmost seriousness of such all admonition.
Discipline should respect each child in particular according to his individual disposition. In the same family, there may be a variety of dispositions, which will require a varied method of treatment--in addition to the general principles of education which apply alike to all minds. And therefore, as the farmer consults the nature of his land, adapting the seed to the soil; and as the physician studies the constitution of his patient, suiting the remedy to the disease; so ought every parent to study the dispositions of all his children, that he may adapt his discipline to the peculiarities of their respective tempers. And it requires no unusual amount of wisdom to discover wherein those peculiarities consist; for as the sun is seen most clearly when rising and setting, so the dispositions of mankind are discovered most distinctly in childhood and in old age.
Almost every child has some predominant feature of mind, which should be most assiduously checked or cherished, as it is either amiable or hateful. All have their besetting sins, which will be likely to expose them, in future life, to peculiar danger; and which, in dependence on divine grace, the parent should endeavor to tear up as roots of poison. And they each have some distinguishing traits of excellence, which should be seized as the helm of the mind, to steer it in safety, through the dangers with which it is surrounded.
It may, perhaps, after all that I have said, be asked by some, what has this to do with religion? To this it might be sufficient to reply--Did not Jehovah, with most emphatic marks of his divine commendation, mention the order of Abraham's family? "I know him, that he will command his children, and his household after him; and they shall keep the way of the Lord, to do justice and judgment." On the other hand, with what awful marks of divine displeasure did he punish the lack of discipline in Eli's family! "I am about to do something in Israel that everyone who hears about it will shudder. On that day I will carry out against Eli everything I said about his family, from beginning to end. I told him that I am going to judge his family forever because of the iniquity he knows about: his sons are defiling the sanctuary, and he did not restrain them. Therefore, I have sworn to Eli's family. The iniquity of Eli's family will never be wiped out by either sacrifice or offering." (1 Samuel 3:11-14) Heart-rending doom! Parents, take warning!
That discipline is connected with religion is plain—for what, in truth, is religion? Is it not choosing the will of God in preference to our own—bending our will to his absolute authority—implicitly obeying his commands—cheerfully acquiescing in his determinations without murmuring? And is not every parent to his child in God's stead? And thus by being trained up to consider and obey the authority of his parent as absolute, the child is gradually taught to bow down to the will of Jehovah.
2. INSTRUCTION is the next branch of religious education. It would be quite needless to combat the absurdity of those who would have children left altogether untaught in religious opinion, until they arrive at years of mature judgment to choose for themselves their own creed. If religion were nothing but speculation—if the mind were inaccessible to sin and Satan until adult age—if the character could grow up lovely in the sight of God independently of the very means which he has established for this end—if a system of education, in which religion is totally neglected, be more likely to engage their attention to it hereafter, than one, where it is held up as an object of supreme importance—only then could we admit the idea that no pains should be taken to teach them the principles of religion. Such a sentiment may do very well for those who hold that the child is innocent and indifferent to error; but not for those who believe that good conduct can be expected only from right principles.
I shall consider,
1. The MATTER of instruction. And this must be the doctrines and the duties of Scriptural revelation. Many think that only the preceptive part of Scripture should be taught to children—as if the morality of the Bible were in its own nature, or could be taught to us, totally independent of its doctrines. The foundation of all the precepts of the New Testament is laid in its great fundamental doctrinal truths. The morality of the Christian religion is not of that flimsy kind which many imagine—it is not merely action; but action springing from good principles, flowing in a right direction, and tending to a proper end. To teach a child Christian morals, and leave him ignorant of every truth which identifies its nature, by distinguishing it from every other system, is a deplorable manner of training him up, "in the fear, and nurture, and admonition of the Lord."
You are bound by the sacred authority of God's word, to instruct your children in the knowledge of the divine character, as an omnipresent, omniscient, holy, just, wise, powerful, gracious being, the true God, and God of truth—in the character, the work, and the love of Christ—in the degenerate state of the human heart, with the necessity of an entire renovation of the mind, by the influence of the divine Spirit—in the way of acceptance with God, through faith in the great Mediator—in their accountability to God, as the judge of human conduct; and a future state of happiness and woe.
Let not your minds be diverted from an attention to this important duty, by supposing that such points are entirely beyond the capacity of children; for, in addition to the observation that they understand more than we are aware of, I may remark, that it is entirely a mistake to imagine, that in order to derive benefit from a doctrine revealed to our faith, it is necessary that we should comprehend that doctrine in its full extent. Who can grasp the thought of omnipresence, as an attribute of Jehovah? and yet, who may not derive the most extensive benefit from a belief of this unfathomable idea? And the same observation might be made with respect to many other important truths of revelation, the existence of which is all that is the object of faith--while the mode of that existence is left for the discoveries of eternity to unfold.
But while I enjoin an attention to the foundation, I would be equally solicitous in calling your notice to the superstructure. Assiduously inculcate upon your offspring every moral, relative and every social duty. Teach them that holiness is necessary both to our felicity on earth and in heaven; and that it includes everything we owe to God as creatures and as sinners—everything we owe to man, in all the different relationships by which we are connected with the human race.
2. The MANNER of religious instruction should also be regarded with attention. This of course, should be as much adapted to the capacity of the child as is possible. The historical parts of Scripture may be employed by every judicious parent, as a medium of conveying instruction to the youthful mind. Children are generally more attached to these parts of God's Word than to any other; and as they contain so many instances in which the anger and the grace of God are displayed, they should be pointed out as exemplifying the divine attributes and displaying in striking colors the degenerate state of the human heart. And when the characters of Scripture are set before us on one page, acting under the dreadful power of sin; and on the next, converted by the grace of God; they afford an opportunity of explaining what man is by nature--and what he must be by grace. In the conduct of eminent believers, and especially in the actions of our blessed Redeemer, are examples to which we might direct their attention for a view of Christian virtues. And by teaching them to observe the workings of their own minds, how much of the deceitfulness and wickedness of the human heart, might they be brought to discover.
Catechizing, by the experience of all ages, has been proved to be an excellent method of communicating religious knowledge—and what advantages do you possess in the incomparable productions of the children's spiritual friend, Dr. Watts! I should also advise you, not merely to allure your offspring to read the Word of God—which certainly ought to be most assiduously done—but also to learn to memorize select and impressive portions of Scripture. You thus give them a Bible in their minds, which they may find of essential service to them, long after they have lost that which you committed into their hands. To enliven the task, one of Dr. Watts's hymns should be occasionally taught; but, for the most important of all reasons, because it is the Word of God, I would have their memory chiefly stored with Scripture.
Instruction should not be confined merely to stated seasons, as in other branches of education; but it ought to occupy a considerable share of the common conversation of the parent. I greatly fear that there are multitudes of Christian parents who never open their lips to their children on the subject of religion, except on a Sabbath-day evening. This grand and important topic, all the rest of the week, is "lost in silence and forgotten." And is not this training them up to follow to perdition the millions who have plunged into remediless ruin, by the mistake, that godliness is only a Sunday's concern; a thing to be put on and off with the Sunday dress?
Observe, I entreat you, the method which Infinite Wisdom has prescribed for this interesting duty, "You shall teach these words diligently unto your children, and you shall talk of them when you sit in your house, and when you walk by the way, and when you lie down, and when you rise up." The occurrences of every day, of every hour, would present a proper occasion of instructive observation. Afflictions, and remarkable dispensations of mercy, which follow each other in our own, or in our neighbor's circumstances, in such rapid succession; the ravages of disease, the visits of death, which in this mortal state are scenes so frequently before our eyes; these and innumerable other events may, by a judicious, holy parent, be made the constant preachers of religion—and when it is thus taught, it is represented as an every day's concern.
Still, I do not mean to say, that for a work so important and necessary as that which I am now enforcing, there should be no stated seasons. Among various other gracious and wise purposes for which the Sabbath was instituted, one is, that we might have more than ordinary time, to attend to the religious instruction of our families. And O how many things combine to render this a season peculiarly suitable. Then, when entirely detached from worldly concerns—when the parent's own mind is devoutly impressed with the supreme excellence and importance of eternal things, by looking through the veil of ordinances into eternity itself—when he returns to the bosom of his family, with all the savor of true religion on his mind—when he has just been stimulated to parental duty, and animated with the sweet theme of parental encouragement—when the subjects of public discussion form a topic for private instruction—then let every father, every mother, not squander away the precious moments which occur between the public services of the day; nor trifle away the 'golden season' by frivolous, idle conversation; but, dividing their little charge between them, endeavor to lead their minds to God.
Here I must also seriously admonish you to attend to the 'spirit of instruction' as well as to the letter of instruction. In this particular, I must again express my fears that many parents are criminally neglectful. Instruction itself is but a means to an important end—that end is impression—serious, lasting, deep impression. Religion is a thing to be felt, as well as known. It is not merely an outward form, but an inward principle! But, alas! this is forgotten by multitudes, as it applies to themselves; and by multitudes more, as it applies to their children. One would be led to imagine, from a survey of their actions, either that their offspring were naturally incapable of feeling the power of true piety, or that it was no part of their duty, as parents, to endeavor that they should experience this influence.
The only faculty of their children's mind which many attempt to bring under the control of religion, is the memory. And with others, who rise one step above them, the highest object of their pursuit is to give them knowledge, without attending at all to its influence upon their heart and conscience. It is flattering, no doubt, to a parent's vanity, to hear a child astonish us by the strength of his memory, in repeating catechism and hymns; but what does it profit his immortal soul, if 'repetition' be all that he is taught? For my part, "I would rather hear him speak five words with his understanding, than ten thousand words in an unknown tongue." It is with them, as with ourselves, "Though they understand all mysteries, and all knowledge, and have not love, they are nothing." To have a knowledge of the truths of Scripture, without an experience of their influence upon the heart, is only walking to the bottomless pit with the torch of truth in our right hand! If, then, you would come up to the scriptural standard of religious education, admonish them with earnest, affectionate, persevering entreaty, "To remember their Creator in the days of their youth."
I particularly recommend separate advice to each child alone. General addresses are frequently evaded by the very people to whom they are directed—we are apt to hide ourselves in a crowd; and are too much engaged in applying reproof to others, to remember how suitable it is to us—thus using their guilt as a broad, impenetrable shield, to ward off the arrows of conviction from ourselves. Take your children separately into your closet; and there, when they can find no shelter from reproof, no shield against conviction, no possibility of forgetting that they are the single objects of parental advice and affection; there pray with them and for them; there pour out to God the wishes of your heart on their behalf; there entreat them to cheer their parent's heart by choosing the God of their fathers as their portion and their friend. Oh! the moving, melting power of such admonition!
And, as you wish not to counteract all the efforts which you are using for the salvation of your children, do not teach them to think lightly of the work and character of their public instructors. Convince them that these are seeking, in public, what you are in private, their eternal happiness. Take them constantly to the house of God, and instruct them to listen with solemn attention to the exhortations which come from the pulpit. Never, never, in their hearing, indulge a criticizing, faultfinding spirit, or you will soon induce them to believe that they go to the house of God only as fault-catchers. "If you take a malignant pleasure in flinging your censures on your minister, and caviling at his discourses, you are scattering round your families the seeds of damnation, and are not to wonder when you see them gathering the fruits, by despising religion, and preferring a novel, or a play, to those sermons which you have taught them to revile."
3. If you would give either meaning or force to anything you say, add to instruction a holy and suitable EXAMPLE. We are all, to a very considerable degree, influenced by example, and especially children—for 'imitation' is the regent of their soul; and those who are least capable of reason, are most swayed by example. They are remarkably acute in observing the slightest deviations in others from those precepts which are enjoined upon them, and more readily believe their eyes than their ears.
Example derives much of its force from these three circumstances—the regard we feel for the person in whom it is exhibited; the agreement of our taste with his conduct; and the frequency which we possess of witnessing that conduct—and when these things all combine, we are irresistibly carried away by their force, like the little rivulet swelling into the mighty torrent of the mountain. Parents, remember that all these circumstances meet in your example, to give it power over the minds of your offspring, if your conduct be any way inconsistent with your profession as Christians. Such, alas! is the degeneracy of man by nature, that evil has abundantly more power over us than good; it falls in with the current of the heart. Hence there is in their minds a principle which gives amazing force to everything wrong in your conduct; for, at the same time, it is an example always before their eyes, and the example of one whom duty constrains and nature prompts them to love. They are much more likely to do as you do--than as you say. While they are able to reply, "You who teach others; don't you teach yourselves?" all the convictions which you would fasten upon their minds will bound off, like arrows from an impenetrable shield.
And I am fearful that it is too necessary to say something on the nature of that example which every Christian parent should place before the eyes of his children. It is not sufficient that the copy be without the foul and dismal blots of immorality; it must exhibit all the lines and characters of the beauties of holiness—a mere blank may not teach them any flagrant vice, but it will not instruct them in any spiritual excellence. The example of many seems only to guard their offspring against going to perdition in the broad high road of profanity, while it leaves all the more secret, though not less ruinous paths of destruction open to their choice. I would recommend, as a most important point, a constant, sincere, unostentatious display of eminently spiritual religion—a line of conduct, throughout the whole of which, true godliness is seen to reign; in which there should be knowledge guiding affection—the ardor of the Christian, without the wildness of the enthusiast—holy joyfulness, without sinful levity—exemplary holiness, without monkish gloom—vigilance in serving God, without indolence in worldly duties—piety towards Jehovah, blended with meekness, benevolence, and affection towards mankind—religion surrounding with its radiant glory, the father, the husband, the master, and the neighbor; like the brilliant gem, sparkling amidst the polished gold—in short, morality, in all its branches, springing from sterling godliness.
There should be uninterrupted consistency of conduct. A Christian in the church, a worldling everywhere else—a saint at the family altar and a cruel tyrant at the family table—always at public worship and never in private worship—fawning and courteous towards the richer brethren, and contemptuous towards the poor—one day all for God, and the next, all for the world, Satan, and self. Such an example as this, if it does anything, will do mischief—for your children will soon find out whether there be consistency in your conduct; and a defect here will counteract all the influence of partial and occasional godliness. I entreat you therefore to consider the importance of consistent spiritual religion; for as your offspring very soon understand that divine aphorism, "Out of the abundance of the heart the mouth speaks."
If they hear and see nothing in your conduct, except on a Sabbath day, that directs their minds to eternal objects, they can hardly be persuaded that those objects engage much of your affection. When they see you so absorbed in worldly concerns, as to secure scarcely any time for the duties of the closet or the family, running through them with negligent haste, sometimes omitting them altogether--what can they imagine, but that religion is merely a thing to talk about. If you thus convert your house into a temple of Mammon, can you wonder to see them growing up the worshipers of that idol, which, by your conduct, you have taught them to adore? When they see you indulging in as much conformity to the world as you can, without giving up the very profession of Christianity, what force will your exhortation carry with it, when you thus admonish them, "Be not conformed to this world?" When your house is never the resort of the righteous, but only of the mirthful, the worldly, and the rich, how can you expect that they will listen to your advice, to choose only the the godly as their companions?
If then, you would wish your children to go to heaven, do not think merely of sending them there, but lead them; for, as Tillotson observes, "to give them good instruction, and a bad example, is but beckoning to them with the head, to shew them the way to heaven; while we take them by the hand, and lead them in the way to hell."
Before I leave this part of my discourse, I would also insist upon the necessity of not only setting them good examples at home, but of using the utmost caution that they be not exposed to the contagion of bad example abroad. It should therefore be your business to select for them suitable companions. "He that walks with wise men, shall be wise; but a companion of fools shall be destroyed." One bad associate, negligently admitted to your children, may be the first step to irretrievable ruin. Many a wretch, from the scaffold, has traced back his infamy to this source—and many, in a still more dreadful situation, are cursing the day in which they first formed an unsuitable connection with a companion who led them astray from God.
Of course, this establishes also, the importance of choosing a proper person to superintend the general education of your children. I wish there were no just ground for reproach on many Christian parents, for neglecting this momentous subject. It is a lamentable fact, to the existence of which the experience of multitudes can testify, that one single week at school has frequently effaced from the mind the good impressions which were the result of years of parental solicitude and instruction at home. There is scarcely one single act of a parent's conduct which requires so much holy caution as the choice of a school, and yet with many people scarcely one that receives so little. What a shameful neglect is it, both of Christian principle and parental care, to make choice of a situation for the benefit of a few showy and useless accomplishments, or, at best, literary advantages, where the soul, the immortal soul, is the last object of regard. Christian fathers and mothers! how can you ask of God with any degree of confidence, that he would save your children from being devoured by the roaring lion, when you yourselves have thrown them into his very den?
4. Let it not be supposed that any system of education can be complete without PRAYER.
"Every good gift, and every perfect gift, comes down from the Father of lights." Without the sacred influence of the Divine Spirit, the most judicious, affectionate, and persevering efforts will fall short of the desired end. It is, however, an encouraging thought, that, as no heart is so hardened by age and sin, but that the omnipotent grace of God can renovate it; so there is none so tender in childhood but that he can inscribe upon it his name and his image. Let us therefore "pray without ceasing;" since it holds as true, with respect to children, as to the most aged and obstinate transgressor, that "Paul may plant and Apollos water--but God gives the increase." Not one soul was ever converted to God independently of his grace. This work is entirely his own, yet he generally performs it by blessing human means. But I need not enlarge on this head, as it is, perhaps, that part of parental duty which is less neglected than any other by real Christians. Multitudes pray, who do nothing else; but let such remember that we must seek as well as ask.
Having thus considered the means which should be used by every Christian parent for the salvation of his children, I will,
III. Exhibit the ENCOURAGEMENT which the Scriptures afford, that such exertion will be blessed to the accomplishment of their desired end.
How frequently is it the case, that when we admonish you to the use of such means as I have mentioned, you turn away and exclaim, "Ah! but we cannot give grace to our children." Sometimes this is the excuse of indolence and cruel indifference. You do not act thus with respect to their bodies, although it is as much beyond your power to make their food nourishing as it is to make the means of salvation useful; and no one could stand acquitted of the charge of murder, who starved his child, because he could not bless his food. But this exclamation is sometimes the result of ignorance and error; and thus, through mistaken views of divine truth, many go with a forlorn hope to that work which affords the greatest encouragement to success. One would be led to suppose from such people that education, carried on with a view to real religion, were an experiment upon the human mind altogether beyond the directions of Scripture; and the success of which was not only doubtful, but very unlikely. What then, does the Word of God give us no encouragement to attempt the salvation of our children? Has Jehovah, ever attentive in other things to the happiness of his people, passed over in profound silence a subject which involves so much of their comfort? Has he given us no ground to hope that our exertions will be blessed? Has he left our hearts to be tossed about upon an ocean of doubt and agitation without a rudder or a compass? Certainly not. His Word is full of encouragement. Everything warrants the expectation that an affectionate, diligent, scriptural system of education will be blessed to the salvation of our offspring. The Divine Command and the Divine Conduct, both encourage such a hope.
1. The DIVINE COMMAND warrants this expectation. We certainly have some ground to expect the possession of a blessing, which is to be obtained, in the use of certain means, when we are really using the very means which God himself has appointed for that purpose. For while he leaves ample room for the exercise of his own wise sovereignty, he certainly does not mean to mock us by setting us upon the performance of certain actions, which have no tendency, no connection, no end. It is the property of folly, and not of consummate wisdom, to act without rule and without design. Indeed, the expectation which I am endeavoring to excite, you indulge with respect to almost all other ordinances. Why, when your eyes look round upon a crowded auditory, sitting under the sound of the Gospel, why thrills your heart with this delightful sentiment, "Surely some wanderers from God and bliss will be gathered into the fold of Christ tonight?" Is it not for these two reasons, that God has appointed the preaching of the Gospel for the conversion of sinners, and that there is a fitness between the means and the end? Is it not for the same reasons that you expect to be edified by prayer, reading the Scriptures, sitting down at the table of the Lord, hearing sermons? Why then should the religious education of children be the only ordinance which fails to produce expectation of success. That it is an ordinance of God, is evident from his Word; for was it not under the spirit of inspiration that Solomon exhorted you "to train up a child in the way he should go," and that Paul said, "You fathers, bring up your children in the nurture and admonition of the Lord?" And that the means are suited to the end needs no proof. Take heed, then, of dishonoring God, by thinking lightly of his institutions.
2. This expectation is strengthened by a review of the DIVINE CONDUCT. Look at the church of God. Of whom is it chiefly composed? Do we not find that a very large proportion of its members are the seed of the righteous? For while the curse of God, like the air of a pestilence, enters invisibly into the families of the wicked; the blessing of God, like the light of heaven, silently descends into the habitation of the just. As the oil poured on the head of Aaron, which flowed down to the skirts of his garment, so have we often seen the blessing of God flowing from the parent down to the youngest branch of the household. I acknowledge that, frequently, Jehovah "calls those to be a people who were not a people; for he has mercy on whom he will have mercy, and whom he will he hardens;" but, generally, he raises up the son in the stead of the father. The church, like the fabled phoenix, seems to grow old, expire, and from its own ashes send forth a successor. The instances of conversion in advanced age, compared with those which take place in early life, are rare; and, indeed, many of those which do occur, seem to be only the resurrection of impressions long buried under a heap of youthful passions and worldly cares. How often have we heard the rapturous exclamation of the Christian father, "Rejoice with me, for this my son was dead, and is alive again; he was lost, and is found." The prodigal left his father's house, but could not leave altogether his parent's instructions; these, although apparently lost to him, were still in the keeping of his conscience. The sun of prosperity shone out its day, and then sunk down behind the hills of dissipation, and the night of affliction, dreary and tempestuous, followed. And this was the time for conscience to do its work—then, amidst the surrounding darkness, rose in rapid succession the long forgotten counsels of parental solicitude; and the very instructions which he once shunned as his enemies, were embraced by him as his guides, to lead him to his father and his God.
These observations, of course, apply only to those places where Christianity is known and professed; for when the Gospel comes to a people who have long sat in darkness, we may expect numerous converts of all ages; but when it has been long preached in purity and plenty, when ordinances have been regularly kept up, few, comparatively speaking, but those who are called in early life, are ever called at all. Mr. Baxter, in some part of his works, has this opinion, that if family instruction were properly and generally maintained, preaching would soon cease to be the common method of conversion. Thus sentiment, although it be certainly rather hyperbolical, deserves regard. And it is corroborative of all that I have said, that most of those who are recorded on the page of inspiration as eminent for piety, were called by God in early life; such, for instance, as Abraham, Moses, Samuel, David, Solomon, Josiah, Jeremiah, Obadiah, Daniel, John the Baptist, Timothy; and no other reason, says the judicious Witherspoon, has ever yet been given for our Savior's distinguishing John the apostle by particular marks of affection, except that he was the youngest of the twelve. (See Witherspoon's Sermons, vol. 4.)
And here it will not be amiss to observe, that the very expectation itself which I am now encouraging, has considerable influence in attaining the desired end. Is it not one of those means which God frequently uses in the salvation of the children of his people? In a thousand instances we perceive that, when God intends to bestow a great and signal benefit, he first excites a cheerful expectation and desire. Do we not learn from his Word that the chief qualification, if so it may be called, for receiving many of his favors, is the earnestness of our desire, and the firmness of our expectation of them? Generally speaking, the most hopeful parent will be the most successful one. A mind paralyzed with despair, or even benumbed with despondency, is likely to do very little in the way of beneficial exertion. It is an old, but it is a very true proverb, "He that thinks he works for a song, is not very likely to sing at his work;" and it may be said concerning religion, as well as of everything else, that hopelessness and lifenessness are a wedded pair. Hence, when the bosom of the Christian parent beats high with the pleasing expectation of seeing his efforts crowned with the salvation of his child, what fervor does such a hope impart to his prayers! what delight, what animation, what patience, to all his exertions! On the other hand, how dull, laborious, and irksome are those endeavors which are carried on with a fearful despondency of success!
But now, what shall I answer to the objection which some, perhaps, may oppose to all that I have said, by asking, "Is not this reasoning against fact; for do we not see the children of many eminent believers living 'without God and without hope in the world?' Do we not read of such instances in Scripture? Was it not the case with the very child for whom the prayer which forms the text was uttered?"
It is painful to force the wounded spirits of those who are conscious of sinful neglect, to bring sufficient arguments to confute this objection. Many, I am persuaded, are feeling all the agony of a bleeding heart, in seeing their children walking in the broad road to destruction; to whom it may seem an unnecessary and wanton renewal of their anguish, to hear it said that the dagger which wounded them was their own neglect. But, for the instruction of others it must be declared, that many, very many of the instances alluded to, may be traced to parental delinquency.
Look into the practice of Christian parents in general, and you will not search long without finding various obstacles to the success of religious education. By how many are the means of instruction totally neglected, with how many more is it nothing else than a lifeless form; a part of the employment which is destined to fill up the hours of the Sabbath not devoted to public worship! The relaxation of domestic discipline with some; the opposite extreme of undue severity in others; the limitation of instruction to principles, while their influence on the heart and character is disregarded; the unsuitable temper and conduct of many who impart the best instructions; the neglect of choosing proper companions, schools, and situations in life for children; these, and various other sinful defects are sufficient to account for a very large proportion of the cases, to which I have been directed by the objection.
And if you refer to the examples produced from Scripture, in which the children of the righteous knew not the God of their fathers, you will find some glaring impropriety in parental conduct. Who can wonder to read of the crimes committed by Hophni and Phinehas, when he recollects the want of discipline in Eli's family? Who is surprised to hear the sorrowful accents of David's confession, "My house is not so with God," when he considers the awful backslidings of that great man, and reads, besides this, "that he had never displeased the wicked Adonijah, by saying, why have you done so?" Did not a wicked Esau descend from a partial father, and Simeon and Levi from an indulgent one? And with respect to Ishmael, his circumstances were so peculiar that his future conduct forms no objection whatever to the principle which I have endeavored to establish.
Still, however, it must be admitted that there are not a few instances in which the most judicious system of education has been quite unsuccessful. The most affectionate discipline, the most scriptural instructions, the most holy example, the most fervent prayer, have sometimes proved no obstacles, or at least but ineffectual ones, in the career of a profligate child. And where this is unhappily the case, we can only recommend to such afflicted parents the consolation of David, who, even upon this dark and dismal cloud, saw as it were the beauteous colors of the rainbow, the emblem of the covenant, and exclaimed, "Although my house be not so with God, yet he has made with me an everlasting covenant, ordered in all things, and sure; for this is my salvation, and all my desire, although he make it not to grow." Such cases only prove that God is a sovereign in the distribution of his favors, but do not at all destroy the connection which he himself has established between the means and the end—they do not disprove the sentiment as a general principle, but only prove that it is not an invariable rule—they excite just so much fear as is sufficient to preserve our hope from degenerating into unwarrantable presumption.
I will now CONCLUDE by addressing—
1. Those parents who altogether neglect the religious education of their children. Unnatural fathers! wicked mothers! I address you as the advocate of those whom you are solemnly bound by every tie of nature and religion to conduct to the highest bliss of which their nature is susceptible, but whom your cruel neglect abandons to the most horrid misery which they can possibly endure. This is a species of cruelty to be found no where else in the whole universe but in your bosom; every other creature teaches its young to seek the highest good which their nature can enjoy, and to exercise the chief faculties of which it is capable. "The sea monsters draw out their bosom to their young. The eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them, bears them on her wings. The young lions roar after their prey and seek their meat," taught by the parent beast; while you habitually neglect to instruct your offspring in everything which can establish and perpetuate their real felicity.
But for the kind instruction of some benevolent stranger, or the mere accident of their falling into association with others better taught than themselves, your children would to this hour have remained almost entirely ignorant that they had a soul, or that it was necessary to make any effort for its salvation. "You would not have your love for them suspected; but wretched indeed are those children who share only in a solicitude which asks, 'What shall they eat; what shall they drink; or with what shall they be clothed?' What is the body to the soul? What is time to eternity? What is it to dispose of them advantageously in life, and leave them unprepared for death; unprovided for a new, a never-ending, a changeless period of existence? Are you the instruments of bringing these hapless beings into existence--only barbarously to sacrifice them? Such parents are more cruel than Herod. He slew the children of others, these slay their own. He only destroyed the body, these destroy the soul." (Mr. Jay.)
Permit me to mention to you one of the cruel practices of the ancient Carthaginians. They had a detestable idol, to which they offered up their children in sacrifice, and which was so formed that an infant put into its hands stretched out to receive it, would immediately fall into a gulf of fire. The mothers themselves performed the dreadful rites, by giving their own offspring into the hands of the idol, and always thought it an unfortunate omen if the little victim were offered weeping, and therefore by apparently fond kisses and caresses endeavored to extort a smile at the dreadful moment when it was given into the hands of the hideous image. You shudder at the recital. You call such parents savage monsters.
But pause for a moment, and enquire if there be nothing like this in your conduct. Is not sin an idol more dreadful still? Are not its hands ever stretched out to receive its unhappy victims? Is there not a gulf of fire below, to receive them as they drop from its grasp? Are you not sacrificing your children to this dreadful idol? Is not all your concern for their temporal interest, while you neglect their souls, only a cruel solicitude that they may pass smiling into the hands of the destroyer?
Imagine, said Mr. Flavel, that you had carried the plague into your family, and lived to witness your children lie dying by the walls of your house, surely if not possessed of a tiger's heart, such a spectacle must pierce you to the very soul. Oh consider! that very scene, only of a moral kind, is before you—your children are infected with the plague of the heart, and they derived the disease from you. Yes, they have derived from you a depraved nature, and can you witness them with indifference sinking into eternal death through the malady which they caught first from you? Can you be satisfied to have been thus accessory to their ruin, and now make no effort by religious instruction to stop the spreading contagion? What cruelty! What barbarity!
If nothing else will move you to a consideration of this subject, permit me now to direct your view forward to that time when the guilt and punishment of such neglect will be felt in all their tremendous weight. The solemn period is rapidly approaching when you must meet those very children at the bar of a justly offended God, whose souls form no object of your present regard. It will be a dreadful interview. No language can describe, no imagination can conceive the horrors of that scene when they, dreadful idea, shall be your most violent and bitter accusers. In addition to all the weight and torment of your own curse, what unspeakable anguish will your hearts feel when such language as this issues from the lips of your now loving and beloved child. "There stand the guilty beings whom I once honored as my parents, but whom I now execrate as the murderers of my immortal soul! Cruel monsters! Is this the end of your parental affection? See to what misery of your own offspring you have been instrumental. What avails it now that you provided for me a fortune? Riches, honors, pleasures, are now forever gone. Why did you keep me in fatal ignorance of true religion? Why did you choose for me only such companions as would be fellow-workers with you in the dreadful business of my ruin? When did you ever admonish me to seek the Lord? Had you attended to my soul, as you ought to have done, instead of training me up in the way of ignorance, pride, and wickedness--I might have now been with yonder happy throng, and not thus branded with the infamy and horror of the divine curse. Since you have dragged me into the vortex of perdition, you have only brought me to be your eternal tormentor; for while I feel any sense of the happiness which I have forever lost, or of the misery to which I am forever condemned, I shall never cease to execrate the names of those who had so large a share in my damnation!"
Avoid this dreadful scene! Escape, I beseech you, this terrible accusation! But ah! what can I expect from you, with respect to the souls of your children, while your own soul is neglected, abandoned, and despised! Here the mischief begins. You see no danger in your own condition as a sinner, and are not likely to see any in theirs. You feel no joy, you perceive no beauty, you estimate no worth in religion, and how can we expect that you should recommend it to them. Ignorant, you cannot teach; blind, you cannot guide; dead, you cannot animate. In your own pursuits the salvation of the soul is the last object of desire and exertion, and it is not probable that you will make it the first in your attention to them. Begin, then, I entreat you, this vital, this important, this necessary duty--by fleeing to the Savior for that mercy which you have hitherto despised. "Believe in the Lord Jesus Christ, and you shall be saved and your house." Do not, I beseech you, by neglecting religion, as with the same fatal dagger, commit suicide on your own soul, and murder on the souls of your children. But rather like Noah, enter into the ark provided against the deluge of divine wrath, taking with you your sons and your daughters.
2. Christian parents! you whose greatest felicity in the possession of children is derived from devoting them to God, and training them up for him, I earnestly admonish you to go forward in this good work. A variety of motives might be adduced to urge on your persevering and vigilant exertions; but I will now name only one, and that shall be, the prospect and consequences of success. What if God should hear your prayer! What if Ishmael should live before him! What if you should soon encircle in the arms of affection, children doubly yours--yours by the ties of nature, and also by the bonds of saving religion! O with what sacred raptures of delight will you mark the dawn of reason, followed by the day of grace! O to see the character of the man gradually forming under the influence and guidance of true piety! What new pleasure will you derive from all your fellowship with your children, when you realize in them your fellow soldiers in the Christian combat, your fellow laborers in the Christian employ, your fellow travelers in the Christian pilgrimage, and your fellow heirs to the Christian inheritance. Now you feel considerable joy in leading them in your hand to the house of God, and hearing them join the sacred melody of the service, with lisping and perhaps unmeaning praises; but what is this to the joy which you will experience when you hear them exclaiming from choice, "I was glad when they said unto me let us go up into the house of the Lord!"
What new pleasure and interest will you find in our social meetings for prayer, when your own sons are the leaders of your devotion, and your advocates with God! With what fresh relish will you partake of the sacred Supper, when the very next guests at the table are your own children! With what pleasing emotions will you bow before the family altar, when you seem to hear the sincere and fervent Amen responding to your petitions from the lips of your worshiping offspring! What delight will thrill through your soul, when in your own closet you hear the soft murmurs of their secret devotions, sounding like the sweet fellowship of God and man! And when many a heartbroken parent sees his profligate son issuing forth to the midnight revel, or reeling home with the vacant stare of the drunkard, and the lascivious appearance of the debauchee, you will see yours retiring to commune with God, or descending from the mount, with his face shining with the glory of Jehovah.
Should prosperity be your lot, and a kind Providence bless all your exertions, with what pleasure will you lay up the overplus wealth, after religion and humanity have received their proportion, recollecting that it is for those who will not squander it away in the pleasures of sin, but who will use it in part for the support of the Gospel and the alleviation of human sorrow. Or should adversity be your inheritance, how soothing to all your griefs will it be to hail to the sorrowful abode your own children with the language of Scripture, "How beautiful are the feet of him who brings good tidings, who publishes peace, who brings good tidings, who publishes salvation, who says your God reigns," and thus receive the consolations of the Gospel at their hands.
Should God call you to weep around their dying beds, and close their eyes in death, you will assuage the anguish of separation, by recollecting that a few more rolling years will unite you with them, to part no more. Or perhaps you may be called to take the precedence in death and glory; then I see you struggling amidst the agonies of dissolution, yet cheered and supported, not only with the near approach of all those brilliant prospects which faith holds up to your view, but also with the sweet assurance that your children are following on in the same road to endless rest. I see you in your last encounter, as you fall beneath the stroke of death, smiling, through joy, that your sons are nobly fighting in the same field and under the same banner.
The progress of time soon sends your children after you. One after another you welcome them to the celestial city, and conduct them into the presence of the Lamb; until at length, the happy number all arrived, I see you presenting the dear objects of parental affection, and the sweet reward of parental duty, before the presence of his glory, with this grateful and adoring language, "Behold I, and the children which you have given me." O what imagination, in its most vigorous sallies, ever yet could form any tolerable conception of the bliss which attends the meeting of a family in heaven! Like shipwrecked mariners who have survived the fury of the storm, assembling on the shore of safety, with what mutual and delightful salutations will they congratulate each other! There they shall meet beyond the power or the fear of separation; there they shall renew their accustomed communion, without any of those imperfections which disturbed it upon earth; there they shall feel their mutual attachment drawing them closer to each other, as they draw nearer to the central point of their affection; there they shall adore and triumph together, with the innumerable company that encircle the throne forever; and there, as united fires brighten each other's blaze, and as many concordant sounds make the finer harmony, so their union in bliss will make the heaven of each the more delightful. "It will be joy which no eye has seen, no ear heard, and which has never entered into the heart of man to conceive!" Amen.
Devils in their homes!
(Thomas Brooks, "A Cabinet of Choice Jewels" 1669)
A true Christian will endeavor to obey God in relative
duties. He will not only hear, and pray, and read, and
meditate, and fast, and mourn--but he will labor to
be godly in domestic relationships.
Remember this forever--everyone is that in reality,
which he is at home. Many make a great profession,
and have great abilities and gifts, and can discourse well
on any pious subject--whose homes are not little heavens,
but little hells. Some are very much like angels in public,
saints in the church, and devils in their homes!
Domestic graces and duties do better demonstrate true
piety and godliness, than public or general duties do. For
pride, vain-glory, self-ends, and a hundred other outward
carnal considerations, may put a man upon the general duties
of religion. But it argues both truth and strength of grace, to
be diligent and conscientious in the discharge of domestic
duties.
The Law of Your Mother!
by James Smith, 1861
"Do not forsake the law of your mother!" Proverbs 1:8
A mother's influence is great; a mother's love is strong. Every mother therefore should endeavor to use her influence wisely, and for her child's eternal good. A very great responsibility rests upon godly mothers, which they should realize, and realizing — should act under a sense of it. The mother's life — should be the child's lesson; and the mother's words — should be the child's law. The authority of the mother — is essentially the authority of love; and the teachings of the mother — should be the teachings of love. With these thoughts in the mind, we want to enforce the inspired admonition to the young, for
The OBJECT to Be Regarded. A godly mother's law. O what a privilege to have a godly mother! One who knows . . .
the value of the soul,
the person of the Savior,
the way of salvation, and
the power of vital piety in her own heart.
Such a mother will teach her child . . .
to value what is really important and spiritual;
to secure a saving interest in eternal felicity;
to avoid the sinful and the dangerous;
to do the necessary and the moral;
to enjoy the lawful and the profitable;
to prepare for the future and eternal.
In a word, she will enforce on her child the advice of the Savior, "Seek first the kingdom of God, and his righteousness." The salvation of the child's soul — will be nearest her heart. The early and entire consecration of her child to God — will be the object at which she aims. For this she will teach, and pray and act. Nor will less than this, ever satisfy her maternal mind.
Every child should . . .
carefully attend to a mother's teaching,
treasure up a mother's lessons,
bear in mind the object of a mother's prayers,
and endeavor to carry out a mother's wishes.
Notice then,
The TEMPTATION to Be Resisted. When young people leave home, and enter into a place of business, or some school to learn a trade, or a profession — they find themselves surrounded by new circumstances. They often fall in with new companions, and are plied with new temptations.
Away from home, away from under a mother's eye, out of the reach of the sound of a mother's voice — they are apt to forget the law of their mother. They once thought that they never would, never could — but they do!
Not only so, they are tempted to forsake a mother's law, and adopt a new and untried rule of life, perhaps the very opposite to that which their mother gave them.
Then they begin to pursue a different course, and a downward course too. This is smooth and easy at first. The flesh is pleased, youthful lusts are gratified, bad habits are contracted, and death, eternal death, is sought in the error of their ways! O how many young men, how many young women, have been ruined, by forsaking the law of their mother! Hence,
The ADMONITION, "Do not forsake the law of your mother."
Think of a mother's love — so strong, so tender, and so constant.
Think of a mother's wisdom — implanted in her heart, by your mother's God.
Think of a mother's concern for her child — how deep, how lively, how uninterrupted.
A child may forget its mother — but the mother will never forget her child. The child's interest in its mother may die out — but the mother's interest in her child never will.
A mother's love — is an undying love.
A mother's wisdom — is quick and inventive.
A mother's concern for her offspring — is as lasting as her life.
Think of meeting your mother before God in judgment! Then her lessons will all be revived in your memory — then her prayers and tears will come up before you anew. Then she will rejoice in your salvation — OR acquiesce in the sentence of the just judge, when he bids you to depart from him into everlasting fire, prepared for the devil and his angels! Yes, your mother will acquiesce in what is just, even in the eternal condemnation of her child — as a hardened, persevering rebel against God!
O how solemn the thought — a mother obliged to agree to the banishment of her child from God and eternal glory — unto eternal Hell! Think of having the image of your mother — a holy mother, a glorified mother — stamped upon your memory forever in Hell. Think of hearing that tender, touching voice — warning, entreating, and beseeching you to flee to Jesus — stamped upon your mind forever in Hell. Think of having the law of your mother, and the efforts of your mother to save you — ever before you, when all hope is gone, and every way of escape is barred, and barred forever!
Think of how you may now add to her joy, by deciding for God; OR increase her sorrow, by going on still in your trespasses.
Young man, young woman, by all the tenderness of a mother's love, by the intense concern of a mother's heart — if you would not shorten the days of her life, or embitter her dying hours, I beseech you, "Do not forsake the law of your mother!"
By the dread thought of meeting your mother as a witness against you at the final judgment, and hearing her testify her approval of the sentence of condemnation, pronounced on you, by the Savior you have insulted and rejected — I beseech you, "Do not forsake the law of your mother!"
By the horrid thought of being . . .
haunted by the remembrance of your mother's form,
tormented by the remembrance of your mother's prayers,
and pierced through and through with the recollection of your mother's tears — in Hell forever; I beseech you, "Do not forsake the law of your mother!"
As you may greatly add to your mother's joys, OR increase your mother's sorrows; by all the love of a child, by the duty of a child — I beg you, "Do not forsake the law of your mother!"
Few realize the value of a mother as they should, while they have one — especially a godly mother. But when death has done its work in her, when her soul has departed, to look at a mother's corpse, to follow the coffin that contains a mother's remains, or to stand by a mother's grave — will awaken strange thoughts, new feelings, and perhaps bitter regrets. While you have a mother — love her, obey her, and make her heart glad.
Many forget and forsake the law of their mother, when away from her. This is unwise, it is unkind, it is ungrateful. A mother's advice . . .
is unselfish;
it is only for her child's good,
it is the offspring of the deepest love, and
often the result of the most earnest fervent prayers.
But fascinated by our companions,
deceived by an unbelieving heart,
allured by a false and vain world, and
ensnared by a cruel and crafty devil
— too many of our young people forsake the law of their mother! Many will wish — but wish in vain, that they never had such a mother!
It will increase their condemnation,
it will add to their torments, and
will give intensity to the bitter pangs generated by hopeless despair!
The thoughts of what their mother was, what their mother did, and how their mother tried to prevent their ruin — will make Hell ten times hotter than it would otherwise be — to many a child of godly parents.
But on the other hand, many will bless God forever for . . .
a mother's love,
a mother's example,
and a mother's law.
That love — won the heart for Jesus;
that example — was a constant lesson of warning, reproof and instruction;
and that law — constrained the soul to bow to the scepter of Jesus, and trust alone in his blessed name.
Young friends, endeavor to realize the value of a godly mother, while you have one! Never, never, let anyone, or anything tempt you to forsake her law — lest in Hell you should bitterly and eternally regret it! But let a mother's love, a mother's example, and a mother's law lead you at once to Jesus — that you may meet your mother with joy at last, and dwell with her in Heaven forever!
Early Piety—Eminent Piety
A Sermon By C. H. Spurgeon, delivered on October 19, 1884, at the Metropolitan Tabernacle, Newington, #1804
"I, your servant, have feared the Lord from my youth." 1 Kings 18:12
I suspect that Elijah did not think very much of Obadiah. He does not treat him with any great consideration—but addresses him more sharply than one would expect from a fellow-believer. Elijah was the man of action—bold, always to the front, with nothing to conceal. Obadiah was a quiet believer, true and steadfast—but in a very difficult position, and therefore driven to perform his duty in a less open manner. His faith in the Lord swayed his life—but did not drive him out of Ahab's court. I notice that even after Elijah had learned more of him at this interview, he speaks concerning God's people as if he did not reckon much upon Obadiah, and others like him. He says, "They have thrown down Your altars, and slain Your prophets with the sword; and I, even I only, am left; and they seek my life, to take it away!" He knew very well that Obadiah was left, who, though not exactly a prophet, was a man of God; but he seems to ignore him as if he were of small account in the great struggle. I suppose it was because this man of iron, this prophet of fire and thunder, this mighty servant of the Most High God, set small store by anybody who did not come to the front and fight like himself.
I know it is the tendency of brave and zealous minds, somewhat to undervalue quiet, retired piety. True and accepted servants of God may be doing their best under great disadvantages, against fierce opposition—but they may scarcely be known, and may even shun the least recognition; therefore men who live in the fierce light of public life are apt to under-estimate them. These minor stars are lost in the brilliance of the man whom God lights up like a new sun to flame through the darkness.
Elijah flashed over the sky of Israel like a thunderbolt from the hand of the Eternal God, and naturally he would be somewhat impatient of those whose movements were slower and less conspicuous. It is Martha and Mary over again—in some respects. The Lord does not love that His servants, however great they are, should think lightly of their lesser comrades, and it occurs to me that He so arranged matters that Obadiah became important to Elijah when he had to face the wrathful king of Israel. The prophet is bidden to go and show himself to Ahab, and he does so; but he judges it better to begin by showing himself to Obadiah, who was in charge of Ahab's palace, that Obadiah may break the news to his master, and prepare him for the interview. Ahab was exasperated by the terrible results of the long drought, and might in his sudden fury attempt to kill the prophet; and so he is to have time for consideration, that he may cool down a little.
Elijah has an interview with Obadiah, and bids him go and say to Ahab, "Behold, Elijah is here." It may sometimes be the nearest way to our object—to go a little round about. But it is remarkable that Obadiah should thus be made useful to a man so much his superior, He who never feared the face of kings nevertheless found himself using as his helper a far more timid individual.
The Lord may put you, my dear brother, who are so eminent, so useful, so brave and, perhaps, so severe, into a position in which the humbler and more retiring believer, who has not half the grace, nor half the courage that you have, may, nevertheless, become important to your mission! And when He does this, He would have you learn the lesson, and learn it well—that the Lord has a place for all His servants, and that He would not have us despise the least of them, but value them and cherish the good that is in them.
"The head must not say to the foot—I have no need of you!" Those members of the mystical body which are weakest—are yet necessary to the whole fabric. The Lord does not despise the day of small things, neither will He have His people do so. Elijah must not deal harshly with Obadiah. I wish that Obadiah had had more courage—I wish that he had testified for the Lord, His God, as openly as Elijah did—but still, every man in his own order—to his own master every servant must stand or fall. All lights are not suns! Some are only stars and even one star differs from another star in glory. God has His praise out of the least known of His holy people—even as the night has its light out of those glimmering bodies which cannot be discerned as separate stars, but are portions of nebulous masses in which myriads of far off lights are melted into one.
We learn further from the narrative before us, that God will never leave Himself without witnesses in this world. Yes, and He will not leave Himself without witnesses in the worst places of the world. What a horrible abode for a true believer, Ahab's court must have been! If there had been no sinner there but that woman Jezebel, she was enough to make the place a sink of iniquity. That strong-minded, proud, Sidonian Queen twisted poor Ahab round her fingers just as she pleased. He might never have been the persecutor he was—if his wife had not stirred him up; but she hated the worship of Jehovah intensely, and despised the plainness of Israel in comparison with the more pompous style of Sidon. Ahab must yield to her imperious demands, for she would brook no contradiction, and when her proud spirit was roused, she defied all opposition. Yet in that very court where Jezebel was mistress, Obadiah was a man who feared God greatly. Never be surprised to meet with a believer anywhere! Grace can live where you would never expect to see it survive for an hour!
Joseph feared God in the court of Pharaoh, Daniel was a trusted counselor of Nebuchadnezzar, Mordecai waited at the gate of Ahasuerus, Pilate's wife pleaded for the life of Jesus, and there were saints in Caesar's household. These are examples of finding diamonds on dunghills. Those who feared God in Rome were not only Christians—but they were examples to all other Christians for their brotherly love and generosity. Surely there is no place in this land where there is not some gospel light—the darkest cavern of iniquity has its gospel torch. Be not afraid; you may find followers of Jesus in the precincts of Pandemonium! In the palace of Ahab you meet an Obadiah who rejoices to hold fellowship with despised saints, and supplies the needs of persecuted Christians. "While Jezebel was killing off the Lord's prophets, Obadiah had taken a hundred prophets and hidden them in two caves, fifty in each, and had supplied them with food and water!" 1 Kings 18:4
I notice that these witnesses for God are very often people converted in their youth. God seems to take a delight to make these His special standard-bearers in the day of battle. Look at Samuel! When all Israel became disgusted with the wickedness of Eli's sons the child Samuel ministered before the Lord. Look at David! When he is but a shepherd boy he wakes the echoes of the lone hills with his psalms and the accompanying music of his harp. See Josiah! When Israel had revolted—it was a child, Josiah by name, who broke down the altars of Baal and burned the bones of his priests. Daniel was but a youth when he took his stand for purity and God.
The Lord has today—I know not where—some little Luther on his mother's knee, some young Calvin learning in our Sunday-school, some youthful Zwingli singing a hymn to Jesus. This age may grow worse and worse; I sometimes think it will, for many signs look that way; but the Lord is preparing for it. The days are dark and ominous; and may darken down into a blacker night than has been known before; but God's cause is safe in God's hands! His work will not tarry for lack of men. Do not put forth the hand of Uzzah to steady the ark of the Lord—it shall go safely on in God's predestined way! Christ will not fail nor be discouraged. God buries His workmen—but His work lives on!
If there is not in the palace, a king who honors God—there shall yet be found there, one like Obadiah, who fears the Lord from his youth, who shall take care of the Lord's prophets, and hide them away until better days shall come.
Therefore be of good courage, and look for happier hours. Nothing of real value is in jeopardy—while Jehovah is on the throne. The Lord's young reserves are coming up, and their drums beat victory!
I wish to speak with you, this morning, concerning Obadiah. His piety is the subject of discourse and we wish to use it for stimulating the zeal of those who teach the young.
1. OBADIAH'S EARLY PIETY
"I, your servant, have feared the Lord from my youth." 1 Kings 18:12
Obadiah possessed early piety. Oh, that all our youth who may grow up to manhood and womanhood may be able to say the same! Happy are the people who are in such a case! How Obadiah came to fear the Lord in youth—we cannot tell. The instructor by whom he was led to faith in Jehovah, is not mentioned. Yet we may reasonably conclude that he had believing parents. As slender as this may seem to be, I think it is pretty firm, when I remind you of his name.
This would very naturally be given him by his father or his mother, and as it signifies "the servant of Jehovah," I would think it indicated his parent's piety. In the days when there was persecution everywhere against the faithful servants of Jehovah, and the name of Jehovah was in contempt: because the calves of Bethel and the images of Baal were set up everywhere, I do not think that unbelieving parents would have given to their child the name of "the servant of Jehovah," if they themselves had not felt a reverence for the Lord. They would not idly have courted the remarks of their idolatrous neighbors, and the enmity of Ahab and Jezebel. In a time when names meant something, they would have called him "the child of Baal," or "the servant of Chemosh," or some other name expressive of reverence to the popular gods—if the fear of God had not been before their eyes.
The selection of such a name, manifests to me their earnest desire that their boy might grow up to serve Jehovah, and never bow his knee before the abhorred idols of the Sidonian queen. Whether this is so or not, it is quite certain that thousands of the most intelligent believers owe their first bent towards godliness—to the sweet associations of home. How many of us might well have borne some such a name as that of Obadiah; for no sooner did we see the light—than our parents tried to enlighten us with the truth. We were consecrated to the service of God—before we knew that there was a God! Many a tear of earnest prayer fell on our infant brow; we were nursed in the atmosphere of devotion. There was scarcely a day in which we were not urged to be faithful servants of God, and entreated while we were yet young—to seek Jesus and give our hearts to Him. Oh, what we owe, many of us, to the Providence which gave us such a happy parentage! Blessed be God for His great mercy to the children of His chosen!
If he had no gracious parents, I cannot tell how Obadiah came to be a believer in the Lord in those sad days, unless he fell in with some kind teacher, tender nurse, or perhaps godly servant in his father's house, or pious neighbor—who dared to gather little children round about him and tell of the Lord God of Israel. Some holy woman may have instilled the Law of the Lord into his young mind before the priests of Baal could poison him with their falsehoods.
No mention is made of anybody in connection with this man's conversion in his youth—and it does not matter, does it? You and I do not want to be mentioned if we are humble-hearted servants of God. Not unto us be the glory! If souls are saved, God has the honor of it! He knows what instrument He has used—and as He knows it, that is enough. The favor of God is fame enough for a believer. All the blasts of fame's bronze trumpet are but so much wasted wind, compared with that one sentence from the mouth of God, "Well done, good and faithful servant!"
Go on, dear Teachers—since you are called to the sacred ministry of instructing the young, do not grow weary of it! Go on, though you may be unknown, for the seed you sow in the darkness, shall be reaped in the light! You may be teaching an Obadiah, whose name shall be heard in future years—you may be providing a father for the Church and a benefactor for the world! Though your name is forgotten, your work shall not be. When that illustrious day shall dawn, compared with which all other days are dim—when the unknown shall be made known to the assembled universe—what you have spoken in darkness shall be declared in the light!
If it were not in this way that Obadiah was brought to fear the Lord in his youth, we may think of methods such as the Lord devises for the bringing in of His banished. I have been very pleased, lately, when I have been seeing enquirers, to talk with several young people who have come out from utterly worldly families. I put to them the question, "Is your father a member of a Christian Church?" The answer has been a shake of the head. "Does he attend a place of worship?" "No, Sir, I never knew him to go to one." "What about your mother?" "Mother does not care about religion." "Have you any brother or sister like-minded with yourself?" "No, Sir." "Have you any single relative who knows the Lord?" "No, Sir." "Were you brought up by anyone who led you to attend the means of Grace and urged you to believe on the Lord Jesus?" "No, Sir, and yet from my childhood I have always had a desire to know the Lord."
Is it not remarkable that it should be so? What a wonderful proof of the Election of Grace! Here is one taken out of a family—while all the rest are left! What do you say to this? Here is one called in early childhood and prompted by the secret whispers of the Spirit of God to seek after the Lord—while all the rest of the family slumber in midnight darkness! If that is your case, dear friend, magnify the Sovereignty of God and adore Him as long as you live, for, "He will have mercy on whom He will have mercy."
Still, I take it, the major part of those who come to know the Lord in their youth, are people who have had the advantage of godly parents and holy training. Let us persevere in the use of those means which the Lord ordinarily uses, for this is the way of wisdom and duty.
This early piety of Obadiah's had special marks of genuineness about it. The way in which he described it is very instructive, "I, your servant, have feared the Lord from my youth." I hardly remember in all my life, to have heard the piety of children described in ordinary conversation by this term, though it is the common word of the Scriptures. We say, "The dear child loved God." We talk of their "being made so happy," and so forth, and I do not question the rightness of the language. Still, the Holy Spirit speaks of "the fear of the Lord" as "the beginning of wisdom;" and David says, "Come, you children, hearken unto me—I will teach you the fear of the Lord." Children will get great joy through faith in the Lord Jesus; but that joy, if true, is full of humble reverence and awe of the Lord.
You do not need that I should speak to you at large, upon the advantages of early piety. I will, therefore, only SUM them up in a few sentences. To be a believer in God early in life—is to be saved from a thousand regrets! Such a man shall never have to say that he carries in his bones—the sins of his youth. The Christian young man will not fall into the common sins of other young men, and injure his bodily health by excesses.
He will be likely to be married to a Christian woman, and so to have a holy companion in his march towards Heaven.
Early piety helps us to form friendships for the rest of life which will prove helpful—and it saves us from those which are harmful. He will select as his associates, those who will be his friends in the church—and not in the tavern. They will be his helpers in virtue—and not his tempters to vice. Depend upon it—a great deal depends upon whom we choose for our companions in early life. If we start in bad company—it is very hard to break away from it.
The man brought to Christ early in life has this further advantage—that he is helped to form holy habits—and he is saved from being the slave of their opposites. Habits soon become a second nature; to form new ones is hard work; but those formed in youth—remain in old age.
Moreover, I notice that, very frequently, those who are brought to Christ while young, grow in grace more rapidly and readily than others do. They have not so much to unlearn, and they have not such a heavy weight of old sinful memories to carry. The scars and bleeding sores which come from having spent years in the service of the devil—are missed by those whom the Lord brings into His church, before they have wandered far into the sinful pleasures of this evil world.
Early piety also has its bearing upon others—and I cannot too highly commend it. How attractive it is! Grace looks loveliest in youth. That which would not be noticed in the grown-up man, strikes at once the most careless observer when seen in a child. Grace in a child has a convincing force—the infidel drops his weapon and admires. A word spoken by a child abides in the memory, and its artless accents touch the heart. Where the minister's sermon fails—the child's prayer may gain the victory.
Moreover, piety in children suggests encouragement to those of riper years; for others seeing the little one saved say to themselves, "Why should not I also be saved?" By a certain secret power it opens closed doors—and turns the key in the lock of unbelief. Where nothing else could win a way for truth—a child's love has done it. It is still true, "From the lips of babes and infants, you have ordained praise because of your enemies, to silence the foe and the avenger." Psalm 8:2
Go on, go on, dear teachers, to promote this most precious of all things beneath the sky—true religion in the heart—especially in the heart of the young! I have taken up, perhaps, too much time upon this early piety and, therefore, I will only give you hints, in the next place, as to its results.
II. Youthful piety leads on to PERSEVERING PIETY.
"Ahab had summoned Obadiah, who was in charge of his palace. (Obadiah was a devout believer in the LORD. While Jezebel was killing off the LORD's prophets, Obadiah had taken a hundred prophets and hidden them in two caves, fifty in each, and had supplied them with food and water.) 1 Kings 18:3-4
Obadiah could say, "I, your servant, have feared the Lord from my youth." Time had not changed him; whatever his age may have been, his piety had not decayed. We are all fond of novelty, and I have known some men go wrong, as it were, for a desire for something new. It is not burning quickly to the death in martyrdom that is the hard work; the slow roasting over hot coals is a far more dreadful test of firmness. To continue gracious during a long life of temptation—is to be gracious indeed.
For the grace of God to convert a man like Paul, who is full of threatenings against the saints, is a great marvel. But for the grace of God to preserve a believer for ten, twenty, thirty, forty, fifty years—is quite as great a miracle and deserves more of our praise than it usually commands. Obadiah was not affected by the lapse of many years; he was found to be when old—exactly what he was when young!
Nor was he carried away by the fashion of those evil times. To be a servant of Jehovah was thought to be a base thing, old-fashioned, ignorant, a thing of the past. But the worship of Baal was the fashion and idol of the day. All the court worshiped the god of Sidon, and all the courtiers went in the same way. My lord worshiped Baal, and my lady worshiped Baal—for the Queen worshiped Baal. But Obadiah said, "I, your servant, have feared the Lord from my youth." Blessed is the man who cares nothing for the FASHION, for it passes away. If for a while it rages towards evil—what has the believing man to do but to abide steadfastly by the right?
Obadiah was not even affected by the absence of the means of grace. The priests and Levites had fled into Judah—and the prophets had been killed or hidden away—and there was no public worship of Jehovah in Israel. The temple was far away at Jerusalem; therefore Obadiah had no opportunity of hearing anything that could strengthen him or encourage him; yet he held on his way, fearing the Lord. I wonder how long some professors would keep up their profession—if there were no places of worship, no Christian associations, no ministrations of the Word? But this man's fear of the Lord was so deep—that the absence of that which is usually needed for the sustenance of piety, did not cause him to decline.
May you and I personally feed upon the Lord Jesus in the secret of our souls, so that we may flourish even though we should be far removed from a profitable ministry! May the Holy Spirit make us steadfast and unmovable forever!
Added to this, there were the difficulties of his position, "Ahab had summoned Obadiah, who was in charge of his palace." 1 Kings 18:3. If he had pleased Jezebel and worshiped Baal—he might have been much easier in his situation, for he would have enjoyed her royal patronage; but there he was, governor in Ahab's house, and yet fearing Jehovah! He must have had to walk very delicately, and watch his words most carefully. I do not wonder that he became a very cautious person, and was a little afraid even of Elijah—lest Elijah should give him a commission which would lead to his destruction. He came to be extremely prudent, and looked on things round about—so as neither to compromise his conscience nor jeopardize his position.
It needs an uncommonly wise man to do that—and he who can accomplish it is to be commended. He did not run away from his position, nor retreat from his religion. If he had been forced to do wrong, I am sure he would have imitated the priests and Levites and have tied into Judah, where the worship of Jehovah continued. But he felt that without yielding to idolatry, he could do something for God in his advantageous position, and therefore he determined to stop and fight it out. When there is no hope of victory—you may as well retire; but he is the brave man who when the bugle sounds retreat—does not hear it; who puts his blind eye to the telescope—and cannot see the signal to cease firing—but just holds his position against all odds, and does all the damage he can to the enemy.
Obadiah was a man who did in truth "hold the fort," for he felt that when all the prophets were doomed by Jezebel, it was his part to stay near the tigress—and save the lives of at least a hundred servants of God from her cruel power. If he could not do more—he would not have lived in vain if he accomplished so much. I admire the man whose decision was equal to his prudence, though I should greatly fear to occupy so perilous a place. His course was something like walking on the tight rope over Niagra Falls. I would not like to try it myself, nor would I recommend any of you to attempt a feat so difficult.
The part of Elijah is much safer and grander. The prophet's course was plain enough; he had not to please—but to reprove Ahab; he had not to be wary—but to act in a bold outspoken manner for the God of Israel. How much the greater man he seems to be—when the two stand together in the scene before us. Obadiah falls on his face and calls him "My lord Elijah;" and well he might, for he was far Elijah's inferior. Yet it was a greater thing for Obadiah, that he could manage Ahab's household with Jezebel in it, and yet, for all that—win this commendation from the Spirit of God, that he feared the Lord greatly! He persevered, too, notwithstanding his success in life; and that I hold to be much to his credit.
There is nothing more perilous to a man—than to prosper in this world and become rich and respectable. Of course we desire it, wish for it, strive for it; but how many in winning it have lost all, as to spiritual wealth! The man used to love the people of God, and now he says, "They are a vulgar class of people." So long as he could hear the Gospel, he did not mind the architecture of the house. Now he has grown aesthetic and must have a spire, gothic architecture, a marble pulpit, priestly millinery, a conservatory in the Church and all sorts of pretty things! As he has filled his pockets—he has emptied his brains and especially emptied his heart! He has got away from truth and principle, in proportion as he has made an advance in his estate. This is a mean business, which, at one time, he would have been the first to condemn. There is no chivalry in such conduct—it is dastardly to the last degree! God save us from it!
But a great many people are not saved from it! Their religion is not a matter of Scriptural principle—but a matter of selfish interest; it is not the pursuit of the Truth of God—but a hankering after society, whatever that may mean! It is not their objective to glorify God—but to get rich husbands for their girls! It is not conscience that guides them—but the hope of being able to invite Sir John to dinner with them and of dining at the Country Club in return. Do not think I am being sarcastic—I speak in sober sadness of things which make one feel ashamed. I hear of them daily, though they do not personally affect me, or this Church. God send us men of the stuff of John Knox, or, if you prefer it, of the adamantine metal of Elijah! And if these should prove too stiff and stern, we could even be content with such men as Obadiah! Possibly these last might be harder to produce than Elijahs—but with God all things are possible!
III. Obadiah, with his early grace and persevering decision, became a man of EMINENT PIETY. This is the more remarkable considering what he was and where he was. Eminent piety in King Ahab's court! This is, indeed, a wonder of grace! This man's religion was intense within him. If he did not make the open use of it that Elijah did—he was not called to such a career. But it dwelt deep within his soul and others knew it. Jezebel knew it, I have no doubt whatever. She did not like him—but she had to endure him. She looked askance at him—but she could not dislodge him. Ahab had learned to trust him and could not do without him, for he probably furnished him with a little strength of mind.
Possibly Ahab liked to retain him just to show Jezebel that he could be obstinate if he liked and was still a man! I have noticed that the most yielding husbands like to indulge in some notion that they are not quite governed by their spouses—and it is possible that for this reason Ahab retained Obadiah in his position. At any rate, there he was, and he never yielded to Ahab's sin, nor countenanced his idolatry. Account for it how you may—it is an amazing circumstance that in the center of rebellion against God, there was one whose devotion to God was intense and distinguished! As it is horrible to find a Judas among the Apostles—so it is astonishing to discover an Obadiah among Ahab's courtiers. What grace must have been at work to maintain such a fire in the midst of the sea, such godliness in the midst of the vilest iniquity!
And his eminent piety was very practical, for when Jezebel was slaying the Prophets, he hid them away from her—100 of them. I do not know how many servants of the Lord any of you support—but I have not the privilege of knowing any gentleman who sustains 100 ministers! This man's hospitality was on a grand scale. He fed them with the best he could find for them and risked his life for them from the search of the queen, by hiding them away in caves. He not only used his purse—but risked his life when a price was set upon these men's heads. How many among us would place our lives in jeopardy for one of the Lord's servants? At any rate, Obadiah's fear of the Lord brought forth precious fruit and proved itself to be a powerful principle of action.
His godliness was such, too, that it was recognized by the believers of the day. I feel sure of that, because Obadiah said to Elijah, "Haven't you heard, my lord, what I did while Jezebel was killing the prophets of the LORD? I hid a hundred of the LORD's prophets in two caves, fifty in each, and supplied them with food and water?" Now, Elijah was the well-known head and leader of the followers of Jehovah throughout that whole nation, and Obadiah was a little astonished that somebody had not told the great Prophet about his deed. Though his generous act may have been concealed from Jezebel and the Baalites, it was well known among the servants of the living God. He was well reported of among those whose good report is worth having. It was whispered about among them that they had a friend at court, that Obadiah, the governor of Ahab's palace, was on their side. If anybody could rescue a Prophet, he could and, therefore, the Prophets of God felt secure in giving themselves up to his care. They knew that he would not betray them to the bloodthirsty Jezebel. Their coming to him and confiding in him shows that his faithfulness was well known and highly esteemed. Thus he was strong enough in Divine Grace to be a leader recognized by the godly party.
Early piety—is likely to become eminent piety; the man who is likely to greatly fear God—is the man who serves God early! You know the old proverb, "He who would thrive—must rise at five." It is as applicable to piety as to anything else! He who would thrive with God—must be with God early in his days. He who would make great progress in the heavenward race—must not lose a moment! Let me urge young people to think of this and give their hearts to God even now!
Sunday school teachers! You may be training today—the men who will keep the truth of God alive in this land in years to come—the men who will take care of God's servants and be their best allies—the men and women who will win souls to Christ! Go on with your holy work! You do not know whom you have around you. You might well imitate the tutor who took his hat off to the boys in his school, because he did not know what they would turn out to be. Think very highly of your class—you cannot tell who may be there—but assuredly, you may have among them some who shall be, in years to come, pillars in the house of God!
IV. Obadiah's early religion became COMFORTABLE PIETY to him afterwards. When he thought Elijah was about to expose him to great danger, he pleaded his long service to God, saying, "I, your servant, have feared the Lord from my youth," just as David, when he grew old, said, "O God, You have taught me from my youth: and up to now have I declared Your wondrous works; now, also, when I am old and gray-headed, O God, forsake me not."
It will be a great comfort to you young people, when you grow old, to look back upon a life spent in the service of God. You will not trust in it. You will not think that there is any merit in it—but you will bless God for it! A servant who has been with his master from his youth ought not to be turned adrift when he grows gray. A right-minded master respects the person who has served him long and well. Suppose you had, living in the family, an old nurse who had nursed you when you were a child and had lived to bring up your children—would you turn her into the street when she was past her work age? No! You will do your best for her. If it is in your power, you will keep her out of the workhouse.
Now, the Lord is much more kind and gracious than we are, and He will never turn away His old servants. I anticipate the time when I shall not be able to do all that I now do. You and I may look forward, a little, to the nearing period when we shall pass from middle life to declining years—and we may be assured that our Lord will take care of us to the last. Let us do our diligence to serve Him while we have health and strength, and we may be sure that He is not unrighteous to forget our work of faith and labor of love. It is not His way! "Having loved His own which were in the world—He loved them to the end."
Oh, believe me, there is no better crutch on which an old man can lean—than the fact of God's love to him when he was young! You cannot have a better outlook to your window when your eyes begin to fail—than to remember how you went after the Lord in the days of your youth and devoted your vigor to His service!
Dear young people, if any of you are living in sin, I beg you to remember that if you are seeking the pleasures of this world, today—you will have to pay for it, by-and-by! "Rejoice, young man, while you are young, and let your heart be glad in the days of your youth. And walk in the ways of your heart and in the sights of your eyes; but know that for all of these things God will bring you to judgment!" If your childhood is vanity and your youth is wickedness, your later days will be sorrow. Oh, that you would be wise and offer to Christ your flower in its bud with all its beauty upon it! You can not be too soon holy, for you can not be too soon happy! A truly merry life must begin in the great Father's house.
And you, teachers, go on teaching the young the ways of God! In these days the State is giving them secular instruction all day long—six days in the week. Pious teaching is greatly needed to balance it—or we shall soon become a nation of infidels! Secular teaching is all very well and good—we never stand in the way of any sort of light—but teaching that does not have piety blended with it—will simply help men to be bigger rascals than they would be without it! A rogue with a short crowbar is bad enough—but a rogue with a pen and a set of account books, robs a hundred for the other's one! Under our present regimen of state education, children will grow up with greater capacity for mischief—unless the fear of the Lord is set before them and they are taught in the Scriptures and the Gospel of our Lord Jesus. Instead of relaxing Sunday-school efforts, we shall be wise to greatly increase them!
As to you that have grown old in sin, I cannot talk to you about early piety—but there is a passage of Scripture which ought to give you great hope. Remember how the landowner went out at the 3rd, the 6th, the 9th and, at last, at the 11th hour and found some still standing in the marketplace idle? It was late, was it not? Very late. But, blessed be God, it was not too late! They had but one hour left—but the master said, "Go, work in my vineyard, and whatever is right I will give you."
Now you 11th-hour people, you people of sixty, sixty-five, seventy, seventy-five, eighty—you may still come and enlist in the service of the gracious Lord! He will give you your "full day's wage" at the close of the day even as He will give to the rest of the laborers! May the Lord bring you to His feet by faith in Christ. Amen.
Those are not mothers--but monsters!
(William Secker, "The Wedding Ring" 1658)
"Train up a child in the way he should go--and when he is old, he will not depart from it." Proverbs 22:6
The goal of the godly mother, is that her children in the flesh--may be God's children in the spirit. A mother should be more careful of her children's pious breeding--than she should be fearful of her children's worldly bearing.
Take heed, lest these flowers grow in the devil's garden! Take heed, that though you bring them out in corruption--yet do not bring them down to damnation! Those are not mothers--but monsters--who while they are teaching their children the way to heaven with their lips--are leading them to hell with their lives!
You let out your efforts to make them great--lift up your prayers to make them godly; that before you die from them--you may see Christ live in them. While these twigs are green and tender--they should be bowed towards God.
Children are in a family--as passengers are in a boat. The husband and wife are as a pair of oars to row them to their desired haven!
Let these small pieces of timber be hewed and squared for the celestial building.
By putting a scepter of grace into their hands--you will set a crown of glory upon their heads! "Train up a child in the way he should go--and when he is old, he will not depart from it." Proverbs 22:6
The Righteous Aren't Always As Bold As A Lion. Lol
10 years ago
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