capacity. We try to put up a gate at Ellis Island to keep the Anarchists out; we ought to put it up in our nurseries. There our children are being taught lawlessness; taught that they may obey or not obey, as they will; there laws are given to them, and then, when disobeyed, left unenforced. The babe in the cradle readily understands whether or not he must obey. The sooner he learns that he must, the sooner he is fitted for a self-governing member of a selfgoverning community, the sooner he is fitted for a happy life in the world.

It is not enough, however, that he obeys laws that are interpreted to him by father or mother; if he is to be a self-governing member of a selfgoverning community, he must learn how to understand laws that are not written and not interpreted; he must know how to read the invisible laws written in the human constitution, and yield them, not a reluctant obedience because they are enforced, but a glad and willing obedience because he recognizes their value. What are the bonds which bind Democracy together? Not armies, or navies, or policemen. There are two bonds: truth and justice. Truth gives us mutual confidence in one another in the inter

communication of ideas; justice gives us mutual confidence in one another in the actual transac

tions of life. Take out either and the community drops to pieces. These are the invisible hoops that hold the barrel together.

Any kind of a person, says E. S. Martin, will do for a parent-except a liar. I am afraid that is a large exception. I do not think I am a pessimist; but I do verily believe that more lies are told by mothers, fathers, and nurses to children than all the rest of the lies put together. We lie to them with false threats; we lie to them with false promises; we lie to them with false stories; we teach them by our practice that a child has not a right to truth; and then we wonder that they learn the lesson. Nor do I think that mothers are generally very good in teaching justice. They teach kindness, gentleness, consideration, generosity -but not justice. Among the first lessons our children ought to learn in the home are the elemental rights of property and rights of person. Every child is born a robber. Put two babies on the floor, and give one of them a rattle, and see the other crawl to his companion, and, if he is strong enough, wrest the rattle away from his companion. He is a highway robber. It is not his fault; he has not yet learned the rights of property. The little child will romance, and be rebuked for falsehood. He has not learned the difference between falsehood

and fiction, and it is to be taught him. He does not know the difference between a fairy tale and a lie. The difference is so subtle that even grown folks do not seem always to understand it. Truth and justice—these are to be taught in the nursery before the child has gone out to the larger life of the schools.

Taught? Yes! but teaching is not enough; trained. There are many people, I think, who imagine that the Bible says, "Govern a child in the way he should go, and when he is old he will not depart from it"; and they do govern a child in the way he should go, and as soon as he escapes from the authority he does depart from it. What the Bible says is, "Train up a child in the way he should go," and neither governing nor teaching is the same as training. Training is the production of habit. Actions oft repeated become a habit; habit long continued becomes a second nature. When you have trained your child in habits of justice and of truth, when you have formed in him the habit of telling the truth and the habit of acting justly, he will not depart from them, because he cannot depart from himself.

The father and the mother have opportunities of training that the teacher does not have, if the father and mother are willing to take the time

and the trouble and the patience, and, above all, are the kind of parents they ought to be. For training does not come chiefly through lectures or exhortations, or laws enforced by penalty. It comes chiefly through the atmosphere of the home and through the example of the parents. If you want your child to love the truth, love it yourself; if you want your child to love justice and purity and simplicity and honesty and courage, love them yourself. You cannot by your teaching give your child that which you do not possess. A profane man cannot teach a boy not to be profane. A smoking father cannot teach a boy not to smoke. A drinking man cannot teach a boy not to drink. The boy will walk in his father's footsteps, and the more he honors his father the more likely he is to walk in those footsteps.

I do not attempt to tell what is the education which parents should give. I only attempt to point out certain fundamental lessons necessary to a democracy that is educating itself to be a self-governing democracy, and in the family these three things are essential: Training by example as well as by precept in justice, truthfulness, and obedience.

What is the specific contribution which the

Church should make to the education of the child? I state my view of the difference in function between the Church and the State in the words of an eminent Roman Catholic divine, not because I think they represent the dominant sentiment in the Roman Catholic Church, but because they represent a sentiment very widely entertained in that Church, and I choose them that they may appear to be, as I think they truly are, neither distinctively Protestant nor Roman Catho

The Church has received from her Divine Founder the mission to teach the supernatural truths. . . . But the Church has not received the mission to make known the human sciences, she has not been established for the progress of nations in the arts and sciences, no more than to render them powerful and wealthy.... Her duty of teaching human sciences is only indirect-a work of charity or of necessity: of charity when they are not sufficiently taught by others who have that duty; of necessity when they are badly taught, that is, taught in a sense opposed to supernatural truth and morality. This is why the missionary, setting foot in a savage land, though he begins with the preaching of the Gospel, very soon establishes schools. . . There are men who seem to assert that the Church has received the mission to teach human as well as divine science. They give to the words of Christ, Euntes docete (go and teach), an indefinite interpretation. But such an interpreta