urging upon them the duties of good citizenship and the claims of the Bible? Alas! how seldom can such be reached by proclamations like these! Those in the greatest and most pressing need in this respect, for the most part are least accessible by the means of grace and calls of Bible truth. So that with all our desires and efforts of this kind, how much still, of necessity, must remain undone? How many are there unreached and unprofited, and, therefore, how many lawless still? And yet, by some means, this work must be accomplished; for the Bible commands it, and society needs it.

Still farther, therefore, must we look for the method by which this desirable end,-willing subordination to the powers that be,can be attained. And, in this search, whither can we so hopefully turn as to that class having charge of children and youth, who, being still in the morning of life, cannot be regarded as among the hopelessly lawless?

Parents, guardians, and teachers, have a very special interest in this call, and the duty which it presents. Why? Because, as previously considered, if we would desire to see children, when of riper years, walk in a way that is right, we must carefully train them up in it. But, as we have seen, true and willing subjection to government is characteristic of the way in which every person should be found. Hence, the thought of their future relation to civil government should clearly and constantly be borne in mind. by all who have children or youth committed to their care. In other words, those principles are to be instilled, and that practice secured in early life, which will secure both the name and character of a good citizen. This name and character can only be applied to those who are cheerfully subject to the higher powers.

But the present aim is, not to enforce the theoretical knowledge of Civil Polity as a science, or as taught in the schools, but to secure the practical, which must commence with the nursery, and continue through all the period of minority. The theoretical may be of great advantage; the practical, will be indispensable.

Does any inquire, how this can be secured? In answer, let this be the rule. Whatever is believed to be truly characteristic of a good subject, in reference to civil law and government, it should be the constant desire and effort to make characteristic of the child, as related to parental, guardian, or teacher's authority.

To govern well, without doubt, is to be regarded as the very foundation of all childhood training, and all future excellence. Radically to fail in governing the child, is to open the way to disappointment, touching all our other hopes and plans concerning him. An insubordinate child is apt to hear little, and to care for and remember less, of what we say, even on religious themes. The mother of those Wesleys, who became so distinguished as ministers in the Church of Christ, understood this matter. As the result of her knowledge and experience here, she announces as the very

first principle of education, "Conquer their wills." By this is meant, that the will of the child must be taught to yield to the will of the parent, as far and as often as the latter is made known. The most unskilful can easily perceive the bearing of such a course upon the manhood of that child, in regard to any other authority under which he may then be placed.

Bible examples, too, are full of counsel and warning here. Take the case of Eli, a priest of Jehovah. We are assured that his sons were sons of Belial, and that they made themselves vile in lewdness, at the very door of the tabernacle. They greedily and covetously abused and perverted the sacrifices of the people, until the offerings of the Lord became abhorred of men. And all this resulted in bringing upon them, and all the house of their father, the ruin which God had threatened. But why this continued practice of riper years, and this consequent judgment at the hand of God? The Divine answer to this inquiry, assigning a reason for the overthrow, is, that though Eli knew of their practices, and sometimes even spoke to them, yet he did not restrain them. He did not so train and punish them as to turn them from the ways of impiety into those of purity and peace. In other words, he did not govern them. And, as the result simply of this failure, the whole household must be destroyed, the sons, for their wickedness, the father, for his neglect. (See 1 Sam. 2: 12-17, 22-25; 3: 11-14; 4:10-22.) Alas! is not this the prominent failing of many ministers of the altar now, and of many church members who are worshipping there, as well as of others? And may we not see in this, the secret of so many youths, brought up in professedly religious households, running astray into those practices which ruin themselves, and bring their parents to shame?

Look at another instance. It is the case of Adonijah, striving to gain possession of the throne of David his father. 1 Kings 1: 5. His royal father, though old, was still alive. The purpose of God, and the wish of his father in accordance with that purpose, in selecting Solomon as his successor on his throne, had been publicly proclaimed, and made known to Israel and the house of David. 1 Chron. 28: 1-5. Besides, Adonijah, being the fourth son, had not the plausible pretext of primogeniture, to urge as giving him a claim. 2 Sam. 3: 4. Every view that can be taken, as well as the nature and tone of the history itself, strengthens the conviction, that it was designed as a conspiracy and rebellion. How can we account for a course so bold and wicked, by a son of him, who was a man after God's own heart? One inspired sentence in the course of the narrative reveals the secret of the whole. "His father had not displeased him at any time in saying, Why hast thou done so?" 1 Kings 16. By this brief statement Adonijah is placed before us as a self-willed, unrestrained, ungoverned youth. More true indeed is this of him, than of the sons of Eli: for their father did assure them, that it was no good report that he heard, and did in

quire, "Why do ye such things?" But the father of Adonijah had never ruffled his feelings by the rebuking inquiry, "Why hast thou done so ?" The practical lesson is, that a youth thus left to himself, is ready in riper years to dishonor his parent, and to resist the known authority of the land.

Who can tell, how many have ended life in prison, or on the gallows, simply because, concerning their deeds of wrong in early youth, their parents were unwilling to displease them by inquiring, in the tone of rebuke, and with a view to needful restraint, "Why have ye done so?" How many children thus unrebuked are now on the highway to such an end? Of these, how many are the children even of the pious? How many of officers, having and using authority in the Church of God? How many, that have sense and force enough to marshal a battlefield, or rule the state, yet utterly fail when called upon to marshal and rule at home? They do not rule well their own house, nor have their children in subjection with all gravity. 1 Tim. 3: 4.

On the other hand, and in striking contrast with the two cases just mentioned, let us briefly examine a third case. Any one, who will carefully read the promises made to Abraham, both in reference to himself and his posterity, will feel persuaded that they were great and precious. For instance, He was to become a great and mighty nation, and all the nations of the earth should be blessed in him. Gen. 18: 18. So if we look at Isaac his son, we see that, while all the other children received gifts, and were sent away, he was permitted till the death of his father to remain under the paternal roof, where he continually derived lessons and principles from his father's teachings, example, and influence. With what result? Why Isaac, as truly as Abraham, was throughout a long life distinguished for his influence and his piety. But how was it that the descent of Divine blessings upon Abraham's posterity, was more certain than upon that of Eli, or that Isaac differed from Adonijah? The language of God concerning the patriarch, in explanation of the cause of the difference, is remarkable: know him, that he will command his children and his household after him, and they shall keep the way of the Lord, that the Lord may bring upon Abraham that which He hath spoken of him," to do justice and judgment. Gen. 18: 19.

With these cases, so much in harmony with all Bible teaching on the subject, fully before the mind, who can doubt that family government is a most desirable and essential means ordained of God, in order to the end which every thoughtful parent longs for on behalf of his children. Because, if we command them into a just and upright practice, and into the way of the Lord, the son of Abraham encourages us. If we leave them unchided, unrestrained, the sons of Eli, and the son of David, warn us. L. H. C.

Biographical and Bistorical.

JOHN BRAINERD.

[Extracted from Mr. Webster's History, now in press.]

JOHN BRAINERD was a native of East Haddam, Connecticut, and was the brother of David Brainerd. While a student at college, his brother pressed on him in letters the great matter of religion, fearing that he had not a proper sense of the ruinous consequences of the false religion that had marred the blessed Revival.* He graduated at Yale, in 1746; and, his brother's health failing, the Correspondents sent for him to take his place. He came to Elizabethtown, April 10, 1747; and, having been examined by New York Presbytery on the 13th, he went the next day to the Indians at Cranberry. He came to Northampton, in September, to see his dying brother; and, being peculiarly dear to him, he refreshed him much by his unexpected visit, and by comfortable tidings of the state of his flock. Called to New Jersey on important business, he hasted back, and was witness of his brother's peaceful end.

The Scottish Society sustained him. He was ordained, by New York Presbytery, early in 1748. In the outset he was cheered by the access of Indians from distant parts, by the awakening of the unconverted, hopeful additions to his church, and the Christian behaviour of those converted under his brother's labours. Elihu Spencer and Job Strong, having been selected by the Society in Boston as missionaries to the Six Nations, spent the winter with him to prepare for their work. Strong wrote to his parents, at Northampton, January 14, 1748, "Though my expectations were much raised by the journals of David Brainerd, and by particular information from him, they are not equal to what now appears to be true concerning the glorious work of grace. There was devout attendance and surprising solemnity in public worship: in the catechetical lectures, their answers exceeded my expectations very much."

Governor Belcher bade him be sure of him as a father and a friend to the missionaries this way, "and of all my might and encouragement in spreading the Gospel of our God and Saviour wherever God shall honour me with any power or influence."

Most of those converted under the influence of his brother adorned their profession. He travelled to the Forks of the Delaware and to Wyoming several times, to induce the Indians to leave their unsettled life and dwell near him. Numbers came, from time to time; but he succeeded in doing little more than civilizing them. There was something of a work of awakening all along carried on among his flock; some of the new-comers were awakened and hopefully converted, and, in general, the behaviour of

"Nor how much of it there was in the world." Many serious Christians and valuable ministers are too easily imposed upon by this false blaze. Let me tell you, it is the devil himself transformed into an angel of light. It always springs up with every revival of religion, and stabs and murders the cause of God, while it passes current with well-meaning multitudes for the height of religion.

the praying Indians was good and pious. Early in 1751, he had, through mercy, some special success: nine or ten appeared to be under convictions, and about twelve of the whites near them that used to be stupid as the heathen. Many others were thoughtful and serious. Two years of great mortality reduced their numbers; but in October, 1752,* he had forty families near him, and thirty-seven communicants. There were fifty children in the school. "We have a very considerable number of serious, regular Christians, who are an ornament to religion; but some have backslidden. In seven years at least forty have been savingly converted here, where there are not two hundred souls, old and young." In 1753, he baptized one adult, a hopeful convert, but lost, by quick consumption, a young Indian, who had been a member of the College of New Jersey for nearly two years, preparing for the ministry.

As early as 1748 or '49, some gentlemen, particularly Robert Hunter Morris, Chief Justice of New Jersey, a professed deist, sued them for their lands at Cranberry, under pretext of a will from the Indian king, which was undoubtedly forged; but "be is a man of such craft and influence, that it is not known how it will issue." Brainerd sought to engage them in husbandry and in mechanic trades: to this they were adverse. Insolence and drunkenness were their almost universal propensity,-Buell said, "their constitutional sin."

In 1752, Brainerd, with only one attendant, spent a fortnight on the Susquehanna their horses were stolen, the guide was too lame to go on foot, and they remained three days where there was no house. Having no means but a salary of fifty pounds, he could not take with him a number of disciples, who, by discourse and example, might aid his endeavours among the savages.

In 1752, the General Court of Connecticut, on the petition of the Correspondents, granted a brief for a general collection to aid him in his school. Davies lodged with Brainerd, October 1, 1753, and was pleased with his accounts of religion among them. The next day he took a view of the Indian town, and was pleased at the affection of the poor savages for their minister and his condescension to them.

Early in 1753, he met with much trouble from the enemies of religion, and his people were much distressed in relation to their lands. The Correspondents proposed that he should remove with them somewhere in the country of the Six Nations. The place proposed was Onoquaga, near the head of the Susquehanna, where Spencer had formerly laboured. Edwards thought the Oneidas, who resided there, were the best-disposed of all the tribes, and would do the utmost to encourage missionaries among them.

Brainerd wrote to the Rev. Gideon Hawley, who was ordained a missionary in 1754, dated

"BETHEL, April 19, 1753.

"Yours of the 2d instant I received last evening, which, with some other letters from London and other parts of England that came to hand at the same time, was very refreshing and comfortable. Nothing in all the world ever cheers my spirits like the observation or news of something that gives a prospect of spreading the Gospel among the poor Indians. This, in the main, my heart has been on for many years; and

* Genuine letter to a friend in England, giving an account of his mission, by Rev. John Brainerd: 8vo. Lond. 1753.-New York Historical Society's Library.