Old Wine and New: Occasional Discourses. Cross Joseph

too much tenderness, perhaps too much timidity, to restrain his consecrated lads from their wicked practices. The power he had, but would not assert it. The father's authority in his family at that age of the world was absolute and unquestionable. This fact leaves Eli's conduct without excuse. He remonstrated with the offenders, but far too feebly. Their crimes were of the very worst character, and aggravated by their sacred profession and holy environments; yet he had for them but a few soft and gentle words, scarcely strong enough to be called a reproof, without any assertion of authority as father, high-priest, or judge. One of our best biblical critics renders the text: "His sons made themselves accursed, and he frowned not upon them."

      But while we animadvert upon the guilty negligence of Eli, let no parent plead the different customs of our day, the higher civilization of the race, or the diminished degree of parental authority, as an excuse for his own delinquency. Every father and mother are responsible for the moral restraint of the children that God has given them, and fearful beyond all estimate must be the consequences of disregarding the duty. Such is the tendency of human nature to evil, that it begins to show itself ordinarily at a very early period of life, and the utmost care should be taken to check it in its first manifestations. For this purpose it may be necessary to interpose the strength of the parental will in curbing the will of the child. Those who are taught from their infancy to submit their own will to the will of father or mother are more likely in later life to yield themselves to the will of God. The wise mother of the Wesleys has left on record these words for our guidance in this important matter: "In order to form the mind of the child, the first thing to be done is to conquer the will and bring it into an obedient temper. This is the only strong and rational foundation of a religious education, without which both precept and example will be ineffectual. As self-will is the root of all sin and misery, so whatever cherishes this in children insures their after wretchedness and irreligion, and whatever checks and mortifies it promotes their future happiness and piety." Who will presume to question this statement? And if correct, is not Robert Hall's remark equally true—that "indulgent parents are cruel to their children and to posterity"?

      But who can calculate the consequences? The fallow ground left unsown is soon sown by the winds with every vagrant seed of evil. One sin leads to another, the less generally to the greater; and by the inception of a single wrong principle in childhood, the young man who might have been a model of virtue becomes a curse to society, and the young woman who ought to have proved a priceless jewel turns out a mere package of dry goods if not something worse. True, these moral wrecks may possibly be recovered by converting grace; but such cases are extremely uncommon, and when they do occur they are regarded as miracles of mercy; and often, alas! the effect is as evanescent as the morning cloud and early dew. Generally, those who have grown up without religious restraint go on still in their trespasses, living without God and dying without hope.

      "As in individuals, so in nations," writes the Rev. Charles Kingsley, "unbridled indulgence of the passions must produce, and does produce, frivolity, effeminacy, slavery to the appetite of the moment, a brutalized and reckless temper, before which prudence, energy, national feeling, any and every feeling which is not centred in self, perishes utterly. The old French noblesse gave a proof of this law which will last as a warning beacon to the end of time. … It must be so. The national life is grounded on the life of the family, is the development of it; and where the root is corrupt, the tree must be corrupt also." A fearful truth for the contemplation of Christian patriotism! Imagine an utter indifference to the morals of the rising generation all at once to prevail throughout the country, and all efforts for the spiritual culture of the young suddenly to cease; would not the frightful ruin rush over the land with the rapidity of an avalanche and the ubiquity of a deluge, instant and everywhere, in your highways and your byways, at your altars and your hearths, sweeping before it every thing pure and lovely—every thing valuable to existence, precious to recollection, or cheering in the visions of hope?

      This side of the subject is not pleasing; let us look at the obverse. No moral maxim is sounder than that of the royal sage: "Train up a child in the way that he should go, and when he is old he will not depart from it." The principles of virtue early implanted insure the future saint and hero. A thoroughly good character impressed upon youth cleaves to the man forever.

      Exceptions, indeed, there may be—very saddening and disheartening exceptions. It does sometimes happen that those who seem at least to have been brought up in the nurture and admonition of the Lord subsequently decline from the way of wisdom and become vicious in their lives. But such cases are too rare to affect the rule. And in these instances, is it not likely that we are deceived often by appearances? May not the religious culture have been radically defective in its principle or culpably incomplete in its process? Was not the child committed to incompetent hands, that marred the character they should have made; or abandoned to the influence of an evil world, and exposed to the contagion of bad example, before his virtuous principles were sufficiently confirmed and fortified? An accurate knowledge of all the facts would no doubt develop some capital defect in the education; would show something essential omitted, or something of evil mingled with the good, some base alloy blended with the pure metal, some infant viper coiled unseen among the buddings and bloomings of spring.

      But I have the confidence to affirm that apostasy from the principles of a good Christian education very seldom occurs—so seldom, indeed, that the instances might almost be pronounced anomalous. It is a maxim attested by general if not universal experience, that upon the qualities acquired in childhood depends the character of manhood and old age. Childhood is the period of docility and impressibility, when habits of thought and feeling are formed with the greatest facility; and such habits, once formed, are extremely difficult to destroy; and the good wrought in the soul at that tender age, growing with its growth and strengthening with its strength, is almost invariably retained to the latest hour of life.

      Ordinarily, no doubt, we are guided more by habit than by reason. To walk in the old way is much easier than to strike out a new. In this respect, taste follows the same law as thought and action. If the child has formed a taste for virtue, the potent law of habit insures its perpetuity. The virtuous taste prompts to virtuous deeds, and the virtuous deeds confirm the virtuous taste. Thus, by a reflex action, virtue proves its own conservator. Daily the habit grows stronger and the motive more efficacious. Daily the heart is more and more fortified against the assaults of temptation. Daily the world loses something of its fascination, its false maxims something of their plausibility, its apologies and solicitations something of their persuasive power.

      As with the body, so with the spirit. Habitual inaction enfeebles the faculties, and renders their occasional operation inefficient and fruitless. On the contrary, by habitual exercise one becomes capable of performing with ease what were otherwise laborious and difficult, if not quite impossible. Thus the young, accustomed to resist their evil passions, will afterward keep them in due control without any very strenuous struggle; and the seeds of a pure morality, sown in early life, will strike their roots deep into the soil, and spring up in perpetual blossom and fruitage. The person is thenceforth virtuous, not without effort, but certainly with less effort than if he had never accustomed himself to virtue. The habit of virtue has made virtue amiable, and her service becomes a labor of love, her yoke easy and her burden light.

      In speaking thus of the power of habit, which has been called "a second nature," I would not exclude from the process of education the agency of divine grace, nor lose sight of it as a necessary factor to the best results. Divine grace, indeed, has much to do with the formation of the habit, and must co-operate with every agency employed in the work. Without divine grace, there is nothing wise, nothing strong, nothing holy; and after all the efforts of parents, pastors, teachers—however great or however small the measure of success attained—we lift our hands to Heaven and sing:—

      "Thou all our works in us hast wrought,

       Our good is all divine;

       The praise of every virtuous thought

       And righteous word is thine.

      From thee, through Jesus, we receive

       The power on thee to call;

       In whom we are, and move, and live—

       Our God, our all in all."

      An infidel