Taking, then, the direct teaching of Jesus with reference to marriage as the founding of the home, taking his life in its merciful relation to the home, and taking his teaching about God as based on the home, we are justified in saying that Jesus was the Prophet and Saviour of the Family. The vision that he gave of the other life took on that form again. He declared that he was preparing a place for his own, and he called that place the "Father's house." He was likewise preparing a home this side of the many mansions. A Carpenter he was. He has builded many sanctuaries, some for worship, and some for the mercy that we show to the sick, and aged, and destitute. But the Carpenter of Nazareth is the builder of the true home. His word lays its foundations, raises its walls, places its capstone, and furnishes its atmosphere of peace and love. The home that is placed on any other word cannot stand the shock of the tempest. It is based on sand; and when the winds and rains and storms of passion come, the home will fall, and great will be the fall thereof. The world needs to-day the lesson of Jesus about the home; and it needs, also, the spirit of Jesus in the home. When men and women yield to that spirit, extravagance will be checked, forbearance will be increased, love will be promoted, peace will be established. Husband and wife will not then plead that Jesus's strict decree concerning marriage may be annulled. Earthly homes will be like vestibules of the Father's House. There remains for brief discussion the relation of the Epistles of the New Testament to the home life of the people. The tendency here has been to give undue emphasis to certain phases of Paul's teaching. Some reformers, especially some radical feminists, have spoken of the great apostle's teaching with scant respect. The command to wives to obey their husbands has been kept apart from the command to husbands to love their wives even as Christ loved the church. Christ loved the church so that he gave his life for it; and when husbands love their wives to that sublime extent, obedience is no longer demanded for tyranny. All technical matters aside, it will be seen that the apostolic treatment of the domestic relations, touching the relative duties of husbands and wives, parents and children, and masters and servants, shows a marked balance. When each party keeps his portion of the precepts, and is strictly minded to fulfill precisely his part of the apostolic contract, debates about primacy and authority find their gracious solution in mutual love. Unless we should wish to make undue account of Saint Paul's doctrine of the husband's primacy, we cannot say that his attitude toward womankind was marked by anything other than utmost respect. Just what his own domestic experiences were is a question of age-long doubt. If we study his actual references to women we shall find a series of compliments too deep to serve as the expression of a