Proverbs 31

1. The words of King Lemuel, the prophecy that his mother taught him. 2. What, my son? and what, the son of my womb? and what, the son of my vows?

OP King Lemuel we know no more than of the prophet Agur in the last chapter.5 All that we know is, that he was endowed like many of God’s people,6 with the invaluable blessing of a godly mother; who, like Deborah of old,7 was honored of God, to be the author of a chapter of the Sacred Volume.

What an animating burst from the yearning of a mother’s heart! What! my son — the son of my womb — of my vows! Happy

i Eccl. vii. 4. 2 Jam. iii. 13, 16. 3 Eph. iv. 4 — 6. 4 John xiii. 34, 35.

5 Both have been identified with Solomon’s though without any historical evidence. It seems unlikely, that Solomon, having given his own name more than once in this book (chap. i. 1; x. I), should give two mystical names at the close without any distinct personal application. Nor is there any Scriptural testimony in favor of Bathsheba, that would lead us to stamp her with this peculiar honor as one of the writers of God’s word. 1 The admonitory verses composed for King Lemuel by his mother, when in the flower of youth and high expectation, are an inimitable production, as well in respect to their actual materials, as the delicacy, with which they are selected. Instead of attempting to lay down rules concerning matters of state and political government, the illustrious writer confines herself, with the nicest and most becoming art, to a recommendation of the gentler virtues of temperance, benevolence, and mercy, and a minute and unparalleled de« lineation of the female character, which might bid fairest to promote the happiness of net Bon in connubial life.’ — Dr. Good.

Ps. cxvi. 16. 2 Tim. i. 6; iii. 15. 7 Judges v.

mother — when the son of her womb is the son of her vows / — like Samuel — a dedicated child — a child of many prayers — “asked of the Lord — lent into his service.”1 If there were more Hannahs, would there not be more Samuels? If thou wouldst have, Christian Mother, thy child a Samuel or an Augustine, be thyself a Hannah or a Monica! The child of thy prayers — of thy vows — of thy tears — will be in the Lord’s best time the child of thy praises, thy rejoicings, thy richest consolation. Yet thy faith will not end with the dedication of thy child. Lemuel — the son of her vows — his mother taught him. And such is the practical habit of godliness! Faith in vowing quickens diligence in teaching. The child truly consecrated will be “brought up in the nurture and admonition of the Lord.”2

3. Give not thy strength unto women, nor thy ways to that which destroyelh Icings. 4. It is not for kings, O Lemuel, it is not for kings to drink wine: nor for princes strong drink: 5. Lest they drink and forget the law, and pervert (alter, Marg.) the judgment of any of the afflicted, (all the sons of affliction, Marg.) 6. Give strong drink unto him that is ready to perish, and wine unto those that be ofheacy hearts, (bitter of soul, Marg.) 7. Let him drink, and forget his poverty, and remember his misery no more.

Solomon has given us hie Father’s wise counsels.3 Lemuel gives us his mother’s. Both have an equal claim to reverence.4 Filled with deep anxiety, the impassioned tenderness bursts out in this godly mother; as if some besetting enticements were imminent — perhaps working poison in her beloved son. What! my son — the son of my womb — of my vows! My heart is full. 1 must give it vent. Have I endured all this travail in vain? Beware — Give not thy strength unto women. What a beacon had Solomon set up !5 What a beacon had he himself become !6 These forbidden gratifications were ways that destroyed kings. Such was the judgment upon David. His kingly authority was shaken.7 Solomon’s sin destroyed his kingdom.8 The fruit of this sin is shame. The end of it — without repentance — is death.

The anxious mother next warns against another cognate sin9 — of intemperance. The vice that degrades a man into a beast, is shameful to all — specially unseemly/or kings. — They are “the city set upon a hill.” Men look, or ought to look, to them for guidance and example. What a sight for kings to drink wine and strong drink — to be given to it! Witness Elah10 — Benhadad11 — Belshazzar12 — “the princes of Israel made sick with bottles of wine!“13 How was their high office and glory covered with shame.! Some times it is pleaded as an excuse for sin. But if the drunken king forgets the law, and perverts the judgment;” will he not be held

* 1 Sam. i. 11,28. * Eph. vi. 4.

3 Chap. iv. 4. 4 Chap. i. 8. 5 Chap. ii. v. vii.
Neh. xiii. 26. 2 Sam. xii. 9, 10.

* 1 Kings xii. 11. Comp. chap. v. 9. Job xxxi. 9 — 12. 9 Hos. iv. 11. w 1 Kings xvi. 8, 9. Ib. xx. 16. w Dan. v. 2 — 4.

“Hos. vii. 5. Comp. Ecc. x. 16, 17.

M A woman wrongly condemned by Philip of Macedon, when drunk, boldly exclaimed responsible? Ahasueruswas doubtless responsible for his unseemly conduct to Vashti. Herod murdered the Baptist at an ungodly feast.2 Priest and prophet “err through strong drink”3 A wise veto therefore is set for the rulers of the Church — “Not given to wine.”4

And yet the abuse of God’s blessings does not destroy their use. “Wine is the gift of God. It maketh glad the heart of man.”3 Yea — by a bold figure of its refreshment — it is said to “cheer God”8 also. Yet it is. not for kings — for their indulgences and sinful excitement — but for those that need it. As restoratives and refreshments — cordials are seasonable in the hour of need. Give strong drink to him that is ready to perish; as the Samaritan gave it to the wounded traveller ;7 as Paul prescribed it for “the infirmities” of his beloved son in the faith.8 Many a sinking spirit may be revived, and forget his misery under a well-timed restorative. The rule therefore of love and self-denial is — Instead of wasting that upon thyself, in the indulgence of appetite, which will only debase thy nature; see that thou dispense thy luxuries among those, who really require them. Seek out cases of penury and wasting misery. Let it be an honor to thee to bring in the poor that is cast out into thine house, that he may forget his poverty and remember his misery no more.9 May not this remind us of the Messenger of love, dealing with those that are ready to perish P° Their conscience is loaded with guilt. Their hearts are heavy with a burden, which they can neither bear nor be rid of. He tells them of God’s love to sinners; the ransom found for them; the welcome assured to them. This is a cordial of strong drink, and wine such as they need. The heavy heart becomes “no more sad.”11 The former poverty is forgotten, and his misery is remembered no more. Happy minister, gifted, like his Divine Master, with “the tongue of the learned, that he should know how to speak a word in season to him that is weary!”12

8. Open thy mouth for the dumb in the cause of all such as are appointed to de struction. 9. Open thy mouth, judge righteously, and plead the cause of the poor and needy.

Very soundly does the wise mother inculcate mercy upon her royal son. This is one of the pillars of the King’s throne.13 He must be the Father of his people — employing all his authority to

—{ I appeal to Philip; but it shall be when he is sober.’ Roused by the appeal, the monarch examined the cause, and gave a righteous judgment.

i Esth. i. 10, 11. 2 Mark vi. 21 — 28. 3 Isa. xxviii. 7; lvi. 11, 12.

4 1 Tim. iii. 3. Tit. i. 7. 5 Ps. civ. 14, 15. Judges ix. 13.

1 Luke x. 34. 8 1 Tim. v. 23.

9 This was the Classical idea of the power of wine. — ‘Huic cahx mulsi impingendus, ut plorare desinat.’ Cicero. Tuscal. 3. ‘Nunc vino pellite euros.’1 Hor. Od. 1. i. 7. ‘Ftnum obliviosum’ (blotting out the remembrance of evil). Ibid. Od. I. ii. 7. ‘Tune dolor et curse rugaque frontis abit.’ Ovid de Arte Amandi. 1. i. The mixed wine which Helena gave to Telemachus, called Nepentha, had such an effect, as to remove sorrow, aw? to bury in forgetfulness past evils. Odyss. iv. 220, 1. Comp. Mark xv. 23.

10 Isa. lxi. 1, 2. Matt, xi 28. ». Com. 1 Sam. i. 18. 12 Isa. 1. 4. w Chap. xx. 28.

protect those who cannot protect themselves. No case of distress, when coming to his knowledge, should be below his attention. Thus our law makes the judge the counsel for the prisoner, who is unable to plead for himself — opening his mouth for the dumb. Thus should magistrates most carefully consider, that no one should lose his just right from want of ability to defend it.2 Those who are, or appear to be, appointed to destruction, should have their fair and open course to plead and save their lives.3

This it was, that made the difference between the prosperity of godly Josiah, and the ruin of his wicked son.4 How repeatedly did Jonathan open his mouth for his friend appointed for destruction !5 How effectively did Esther plead the cause of her helpless and devoted people !6 To descend into lower ranks (for why should we restrict these wise injunctions within the narrow limits of royalty?) what a complete pattern of this mercy does Job exhibit? “Eyes as he was to the blind, and feet to the lame,” doubtless he perfected his character as “a father to the poor” by being a mouth to the dumb.7 How was Ebed-rnelech honored for this merciful advocacy of the condemned !8 How awful is the threatened vengeance for the neglect of his mercies !9 Alas! Jesus, though ,he had found an advocate in earlier times,10 yet stood as a sheep before his shearers — dumb, appointed for destruction. None was found to open his mouth for the Divine afflicted victim.11 And yet how does he reverse this picture of pitiless neglect, in his powerful effectual pleading in the cause of those, whom the voice of justice so loudly — so justly — appoints for destruction / Let his representatives on earth study the character of their King in heaven, and be conformed more fully to his image of forgiveness and love.

10. Who can find a virtuous womanly for her price is above rubies.

We now come to the principal part of the chapter. The wise mother of Lemuel had warned her royal son against the seduction of evil women, and its attendant temptations, and given him whole some rules for government. She now sets before him the full length portrait of a virtuous woman — that choicest gift, which is emphatically said to be “from the Lord.”12 It is an elegant Poem of twenty-two verses — like the hundred and nineteenth Psalm, artificially constructed; each verse beginning with one of the successive letters of the Hebrew Alphabet.13 It describes a wife, a mistress, and a mother. ‘All mothers and mistresses should teach the female pupils under their care to read and learn it by heart.’14

So rare is this treasure, that the challenge is given — “Who can find a virtuous woman?”15 Abraham sent to a distant land for

1 Ps. lxxii. 12 — 14. Deut. xvi. 18 — 20. Ps. lxxxii. 3, 4.

8 Contrast I Kings xxi. 9 — 13, with John vii. 51. 4 Jer. xxii. 15 — 19.

5 1 Sam. xix. 4 — 7; xx. 32; xxii. 14, 15. Esth. iii. 9 — 11; vii.

i Job. xxix. 15, 16. 8 jer. xxxviii. 8, 9; xxxix. 15 — 18.

Chap. xxiv. 11, 12. Jer. v. 28. 29. 10 John vii. 50, 51.

Isa. liii. 7. Matt. xxvi. 59 — 63. Chap. xix. 14.

13 Comp. Ps. sxlv. The Lamentations of Jeremiah.

14 Bp. Home’s Sermon on the Female Character. 15 Comp. chap. xx. b.

this inestimable blessing for his beloved son. Perhaps one reason of the rarity of the gift, is — that it is so seldom sought. Too often is the search made for accomplishments — not for virtues; for external and adventitious recommendations, rather than for internal godly Worth.

The enquiry also implies the value of the gift when found. Even Adam’s portion in innocence was not complete, till his bountiful father “made him an helpmate for him.”2 Truly her price is above rubies. No -treasure is comparable to her.3 It is not too much to say with the prince of Heathen philosophy — ‘If women be good, the half of the commonwealth may be happy where they are.’4

11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil. 12. She will do him good and not evil all the days of her life.

The price of the virtuous woman has been told. Her different features will now be given. The first lines of the portrait describe her character as a wife. Her fidelity — oneness of heart — affectionate dutifulness — make the heart of her husband safely to trust in her.5 A faithful wife, and a confiding husband mutually bless each other. With such a jewel for his wife, the husband has no misgivings — he feels that his interests are safe in her keeping. There is no need to look into the matters entrusted to her with suspicious eye. He has no reserve — no jealousies. Ruling in his sphere without, he encourages her to rule in her sphere within. All is conducted with such prudence and oeconomy, that he has no need of spoil — no temptation to unjust gain — no need to leave his happy home, in order to enrich himself with the soldier’s spoils. The attachment of such a wife is as lasting as the time of their union. — constant — consistent. Instead of abusing confidence, she only seeks to make herself daily more worthy of it — not. fretful-^and precarious; caring “how she may please her husband”6 — doing’ him good and not evil, all the days of her life. Would that it were always so! But look at Eve — the help-meet7 becoming a tempter: Solomon’s wives drawing away his heart8 — Jezebel stirring up her husband to abominable wickedness9 — -Job’s wife calling upon her husband to “curse God and die”10 — the painful cross of “the brawling woman upon the house-lop”11 — this is a fearful coni Gen. xxiv. 3, 4. 2 Gen. ii. 18. 3 Comp. Ecclus. vii. 19; xxv. 13 — 18.

4 Arist. Rhet. i. 5. Comp. Polit. ii. 9.

5 Such was Luther’s description of his wife — ‘The greatest gift of God is a pioua amiable spouse, who fears God, loves his house, and with wfunn one can live in perfect confidence. D’Aubigne’s Hist, of Reformation, Book x. chap. xiii. Contrast with this picture, Chap. vii. 18 — 20. Gen. xxxix. 1(5 — 19. Ambrose expounds the woman to mean the Church, and explains the confidence of her husband as the ground of her perseverance — adding — ’ that it is not the heart of her Lord, who may be deceived, but of her husband, which cannot be mistaken. In loc. Would such a conceit with any other name escape severe castigation 1 Augustine’s Exposition is much in the same character — fancy, not judgment. — De Temper. Serm. p. 2.17. Many Romish commentators apply this description to the Virgin.

6 1 Cor. vii. 34. 7 Gen. ii. 18, with iii. 6. 8 1 Kings xi. 1 — 5.

Ib. xxi. 25. 10 Job ii. 9. “Chap. xxi. 9, 19; xxv. 24. trast — evil — not good. Often again is it a mixture of evil with the good. Rebekah caring for her husband in the art of opposition to God; yet wickedly deceiving him — Rachel loving Jacob; yet bringing idolatry into his family2 — Mfchal doing good to David at first in preserving his life — evil afterwards in despising him as a servant of God.3 Often we hear of prudent management, but not in the fear of God — connected with a teazing temper. But in this picture it is good, and not evil. Her husband’s character is her interest — her rest. To live for him is her highest happiness. Such a course of conduct upon Christian principles — how does it commend the holy and honorable estate of matrimony! How does it illustrate “the great mystery — Christ and his Church”4 — the identity of interest, between them — her trials hiss — his cause hers!6

13. She seeketh wool, and flax, and worketh willingly with her hands. 14. She is like the merchants’ ships: she bringelh her food from afar. 1 5. She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. 16. She considereth a field, and buyelh it; with the fruit of her hands she planteth a vineyard. 17. She girdeth her loins with strength, and slrengtheneth her arms. 18. She perceiveth (tasteth, Marg.) that her merchandize is good: her candle goeth not out by night. 19. She layeth her hands to the spindle, and her hands hold the distaff. 20. She stretcheth out (spreadeth, Marg.) her hand to the poor; yea, she reacheth forth her hands to the needy. 21. She is not afraid of the snow for her household: for all her household are clothed with scarlet (double garments, Marg.)

22. She maketh herself coverings of tapestry; her clothing is silk and purple.

23. Her husband is known in the gates, when he sittelh among the elders of the land. 24. She maketh fine linen, and sellelh it; and delivereth girdles unto the merchant. 25. Strength and honor are her clothing; and she shall rejoice in time to come. 26. She openeth her mouth with wisdom; and in her tongue is the law of kindness. 27. She looketh well to the ways of her household, and ealeth not the Iread of idleness.

This lovely character is drawn according to the usage of ancient times; though the general principles are of universal application. It describes not only the wife of a man of rank, but a wise, useful, and goodly matron in her domestic responsibilities. It is “a woman professing godliness,” adorned “with good works”7 — a Mary no less than a Martha. ‘It may be necessary to retouch the lines of the picture, that have been obscured by length of years; in plain terms — to explain some parts of the description, which relate to ancient manners and customs, and to show ho.w they may be usefully applied to those of our own age and country.’8

One thing however is most remarkable. The standard of godliness here exhibited is not that of a religious recluse, shut up from active obligations under the pretence of greater sanctity and consecration to God. Here are none of those habits of monastic ascetism, that are now extolled as the highest point of Christian perfection. One half at least of the picture of the virtuous woman is occupied with her personal arid domestic industry. What a rebuke also does this convey to a self-indulgent inactivity! Her several em

1 Gen. xxvii. 2 ib. xxxi. 19; xxxv. 1 — 4.

1 Sam. xix. 12. 2 Sam. vi. 20 — 22. 4 Eph. v. 32. 5 Acts ix. 4.

Pa. cxxxix. 22. 7 i Tim. ii. 10. Bp. Home ut supra.

ployments admirably illustrate genuine simplicity of manners, and practical — yet liberal (Economy. Her personal habits are full of energy. Manual labor — even menial service — in olden times wag the employment of females in the highest ranks. The virtuous woman went before her servants in diligence no less than in dignity. She sought out her materials for work. She set the pattern of working willingly with her hands. Instead of loitering herself, while they were laboring; she counted it no shame to be employed at the spindle and distaff.2 She was early and late at her work, rising in the night.* The fruit of her work she turned to good account. She exchanged it in commerce for food brought from far. Her merchandize was good in quality — tapestry — fine linen — -and girdles delivered to the merchant.* Her whole soul was in her work — girding her loins with strength, and strengthening her arms; ready for any work befitting her sex and station. The land had also her due share of attention. Ever careful for her husband’s interests, she considered the value of afield; and, if it were a good purchase, she bought-il, and planted the vineyard for the best produce.

Observe also her conduct as a mistress. And here also her praise is not, that she spends her time in devotional exercises (though these as “a woman that feareth the Lord“5 she duly prizes); but that according to the Scriptural canon,” she guides her house,“6 watching carefully over her charge, distributing both her meat and her work in due proportion, and “in due season.” This is her responsibility. If “man goeth forth to his work, and to his labor till the evening,7 the woman finds her work as “a keeper at home.”3 And beautiful indeed is it to see, how her industry, self-denial, and heartiness “buildeth her house.”9 It is not for the sake of being admired and talked of, that she rises, while it is yet night; it is to give meat to her household. The delicacy also, with which she preserves her own sphere, is remarkable. For

i Sarah, Gen. xviii. 6 — 8; Rebekah, xxiv. 18 — 20, with 12 — 14 j Rachel, xxix. 9, 10; the daughters of the prince of Midian, Exod. ii. 16; the daughter of a king, 2 Sam. xiii. 5 — 9.

Compare Paxton’s Illustrations, ii. 418 — 420. Horn. II. I. 125. Z. 490, 491. X. 440. Odyss. A. 357. E. 62. Ovid advises maidens, if they would have the favor of Minerva, to learn to use the distaff, to card, and spin (Fasti. Lib. iii.) Comp. Metamorph. L. iv. f. 1. v. 34. Virg. Georg. iv. 348. Classic readers mention Lucretia found spinning with her maids, when her husband paid her a visit from the camp. The wool spun by Tarquin’s wife long remained with a distaff and spindle in the temple. Alexander the Great is said to have shown to the Persian princesses his garments, made by his mother. Augustus — it is said — would wear no clothes, but such as were made by the members of his own family. (Burder’s Oriental Customs.) Our English records of female royalty furnish similar proofs of hand-industry. The magnificent far-famed tapestry of Bayeux was the work of William L’s queen. The messengers of Henry to Katherine of Arragon announcing her divorce, found her with a skein of red silk round her neck, being at work with her maids. Beautiful memorials are still preserved of Queen Katherine Parr’s manual skill. See Miss Strickland’s Queens of England.

3 See Parkhurst — Virgil’s beautiful picture of the industrious wife. JEn. viii. 407.

* See Paxton’s Illustr. ii. 420. — Girdles, a rich article of dress both of men (2 Sam. xviii. 11), and women. Isa. iii. 24. The merchant — ’ the Caaaanite.’ Heb. LXX.

5 Verse 30. 6 1 Tim. v. 14. 7 Psalm civ. 23.

Tit. ii. 5. Comp. Gen. xviii. 9. 9 Chap. xiv. ].

y while she provides food for the whole household, she giveth the portion — that is — of work — not to the man-servants (these witk great propriety she leaves to her husband), but to her maidens. Their clothing is also provided with every regard to their comfort. While her own clothing is silk and purple, suitable to her station, every member of the household is cared for. She is not afraid of snow for them. They are clothed with scarlet, or rather with double garments’* — well clad for a severe winter. So well docs she look to the ways of her household — such untiring energy does she show in every department — that none can accuse her of eating the bread of idleness. Nothing is neglected, that belongs to order, sobriety, oeconomy, or general management.

Need we here advert to the wide exercise of discipline and self-denial involved in this care of our household? It implies looking well to their moral habits — their religious instruction — attendance on the means of grace — giving them time for secret prayer, and reading the word of God3 — the daily ordinance of family worship — the careful observance of the Sabbath — anxious watchfulness over their manners, habits, and connexions; in short — considering servants — not as beasts of burden — not as mere mercenaries — but as a solemn and responsible trust for God and for eternity. Who can have the claim to a virtuous woman who does not feel this weight of family responsibility?

Nor is her provident care limited to her own dependents. Her spindle and distaff are worked — not for herself only, or for her household, but for the poor and needy. And, having first “drawn out her soul,“4 she stretcheth out her hands,5 to embrace as it were those at a distance from her with the flow of her love; and thus “the blessing of those that were ready to perish cometh upon her.“5 Her spirit and manner also are of the same character — all in full accordance ,vr*^ her professions. Clever, brisk, and managing minds are often deficient in the softer graces. Their tongues are unrestricted, lawless under provocation. Children, servants, and neighbors, suffer from this revolting hardness, and find” it better to dwell in a corner of the house-top, than with a brawling woman in a wide house.“7 But the godly matron has not only the law of love in her heart, but wisdom in her mouth, and in her tongue the law of kindness. The same love that binds her heart, governs her tongue, not with the caprice, but with the law, of kindness — a law, which she receives from wisdom, and which gives the mould to her whole spirit, so that ’ she says nothing that is foolish, nothing that is ill-natured.’8 Richly endued with” the wisdom that is

1 See Foxe’s beautiful picture of Anne Boleyn as the mistress of her household, v. 63.

2 ‘Duplicibus penulis’ — such as the wife of Hector made. II. X. 441. Comp Odyss. Y. 225, 226, 241. ‘All her household folks are double clothed.’ Bp. Coverdale

3 Esther must surely have been in the habit of instructing her maidens; else they could not have been girded for the extraordinary services of the fast. iv. 16.

* Isa. lviii. 10. 5 Comp. Deut. xv. 7, 8.

e Job xxix. 13. Comp. Acts ix. 36, 39. “* Chap. xxi. 9.

8 Bp. Home. Comp. Ecclus. xxxvi. 23. Hooker probably had the portrait befon uis eyes, when in his exquisite funeral Sermon for his ’ virtuous gentlewoman’ he enu from above,” she is “gentle, and easy to be entreated; pitiful courteous.”1

Thus indeed ‘: a virtuous woman is a crown to her husband.”3 He is known in the gates, when he sitteth among the elders of the land; as blessed with no common treasures of happiness; l as indebted perhaps for his promotion to the wealth acquired by her management at home, and, it may be, for the preservation and establishment of his virtue to the encouragement furnished by her example and conversation.’3

For herself — manifest — manifold blessings rest upon her Strength is the clothing of her inner man. Christian courage and resolution lift her up above appalling, difficulties. The clothing of honor stamps her with the Lord’s acceptance, as his faithful sei-vant, the child of his grace, and the heir of his glory. She rejoices not only in her present happiness, but in time to come. Having been so wisely provident for the morrow, she is not overburdened with its cares. Having lived in the fear of God, and honored hei God with the fruits of righteousness; there is sunshine in her hour of trial, “in the valley of the shadow of death,” in the unclouded day of eternity. She shall rejoice in time to come, when the ministering angels, and with them the blessed recipients of her bounty,4 shall welcome this daughter of Jerusalem u into the joy of her Lord.”

28. Her children arise up, and call her blessed: her husband also, and he prais* efh her. 29. ‘Many daughters have done virtuously, but thou excellest them all.’ 30. Favor is decei/ful, and beauty is vain: but a woman thatfeareth the Lord, she shall be praised. 31. Give her of the fruit of her hands; and let her own works praise her in the gales.

The virtuous woman is obviously subserving her own interest. For what greater earthly happiness could she know than her children’s reverence, and her husband’s * blessing V We may picture to ourselves her condition — crowned with years; her children grown up; perhaps themselves surrounded with families, and endeavoring to train them, as themselves had been trained. Their mother is constantly before their eyes. Her tender guidance, her wise counsels, her loving discipline, her holy example, are vividly kept in remembrance; and they cease not to call her blessed, and to bless the Lord for her, as his invaluable gift. No less warmly does her husband praise her. His attachment to her was grounded, not on the deceitful and vain charms of beauty, but on the fear of the Lord, She is therefore in his eyes the stay of his declining years, the soother of his cares, the counsellor of his perplexities, the comforter of his sorrows, the sunshine of his earthly joys.* Both children and husband combine in the grateful acknowledgment —

morales ’ amonir so many virtues hearty devotion towards God; towards poverty tender compassion; motherly affection towards servants; towards friends even serviceable kindness; mild behavior and harmless meaning towards all.’ Remedy against Sorrow and Fear.

i James iii. 17. 1 Per. Hi. 8. Chap. xii. 4. 3 Bp. Home.

4 Luke xvi. 9. 5 Comp. Ecclus. xxxvi. 2d, M.

Many daughters have done virtuously, but thou excellest them all

But why — it may be asked — do external recommendations form no part of this portrait? All that is described is solid excellence j and favor is deceitful. A graceful form and mien often end in disappointment, more bitter than words can tell. Often do they furnish a cover for the vilest corruptions. And then beauty — what a fading vanity it is !2 One fit of sickness sweeps it away.3 Sorrow and care wither its charms.4 And even while it remains, it is little connected with happiness.5 It proves itself the fruitful occasion of trouble,6 the source of many hurtful temptations and snares;7 and, without substantial principle, to a well-judging mind it becomes rather an object of disgust rather than of attraction.8

The portrait, pencilled by Divine inspiration, begins with the touch of a virtuous woman, and fills up the sketch with the lineaments of a woman thatfeareth the Lord.9 For the lovely features described — her fidelity to her husband; her active personal habits; her good management and diligence in her family; her consideration for the necessities and comforts of others; her watchfulness of conduct; her tenderness for the poor and afflicted; her kind and courteous behavior to all — this completeness of character and grace could only flow from that virtue, which is identified with vital godliness. They are the good fruit, that “prove the tree to be good.”10 They are such fruit, flowing from a right principle, as the natural corrupt stock of man could never produce.

The virtuous woman seeks not the praise of men. Content to be known and loved within her own circle, she never presses herself into notice. But as a public blessing, she cannot be hid.11 And if she has no herald to sound her praise, all will say — Give her of the fruit of her hands, and let her own works praise her in the gates. ‘Let every one’ — says Bishop Patrick — ’ extol her virtue. Let her not want the just commendation of her pious labors. But while some are magnified for the nobleness of the stock, from whence they sprung; others for their fortune; others for their beauty; others for other things; let the good deeds, which she herself hath done, be publicly praised in the greatest assemblies; where, if all men should be silent, her own works will declare her excellent worth.’12 Add to this — as her works praise her in the gates, so will they “follow her. The memory of the just is blessed.”13

If this picture be viewed as an exhibition of godliness, we ob serve that religian does not slacken attention to temporal duties.

1 2 Sam. xiv, 25; xv. 6.

2 Gen. xx. 2, with xxiii, 4. 1 Pet. i. 24. Comp. Virg. Eclog. ii. 17, 18.

3 Ps. xxxix. 11. 4 ib. vi. 7. P. T. 5 Gen. xxix. 17; xxx. 1, 2. Esth. i. 11, 12, 19.

i Chap. vi. 25, 26. Gen. xii. 11 — 19; xx. 1, 2, 11; xxvi. 7; xxxix. 6, 7. 2 Sam, ri. 2; xiii. 1.

s Chap. xi. 22. 9 Verses 10, 30. 10 Matt. vii. 17.

“Ruth iii. 11. Acts ix. 39. 1 Tim. v. 10, 25. 18 In loco,

w Rev. xiv. 3. Chap. x. 7.

It rather renders a woman scrupulously exact in all her household obligations, in every thing within her province; careful not by her negligence to bring reproach upon her holy profession. Why should she be careless or slovenly, putting her important duties out of time, out of place? Of her it is specially expected, as the summing up of all her practical exercises, that “she should have diligently followed every good work.”1

How valuable also is this picture, as a directory for the marriage choice! Let virtue — not beauty — be the primary object. Set against the vanity of beauty the true happiness, connected with a woman that feareth the Lord. The external choice was the cause of the destruction of the world.2 The godly choice is uniformly stamped with the seal of Divine acceptance.

In fine — ‘if women’ — -says godly Bishop Pilkington — ’ would learn what God will plague them for, and how; let them read the third chapter of the prophet Esay. And if they will learn what God willeth them to do, and be occupied withal, though they be of the best sort, let them read the last chapter of the Proverbs. It is enough to note it, and point it out to them that will learn.’3 ‘That which is last to be done’ — concludes an old Expositor — ’ is to mark it well, and let every woman strive to make it agree to herself as much as she can. Let every man be ashamed, t-hat any woman shall excel him in virtue and godliness.’4

‘Thus’ — says pious Matthew Henry, in his quaint style — ‘is shut up this looking-glass for ladies, which they are desired to open and dress themselves by; and if they do so, their adorning will be found to praise, and honor, and glory, at the appearing of Jesus Christ.’5

We would conclude with a brief summary of a few prominent points involved in the study of this most instructive Book.

Let us observe the connection between inward principle and outward conduct. Never let it be forgotten, that the exercises, here described or inculcated, suppose an internal source. It is the light within, that shines without. The hidden life is thus manifested. The fountain sendeth forth its wholesome waters. The good tree bringeth forth good fruit. “A good man out of the good treasure of the heart bringeth forth good things.”6 These there fore are the manifestations, not the innate principles. They flow from the cultivation of the source within. Nothing permanent is produced by change of opinion, excitement of feeling, conviction of conscience, but by a new mould of the heart. The “soft answer”7 is the outward exhibition of the softened and humbled heart. The religion of sincere purposes, however promising, withers away,

i 1 Tim. v. 10. * Gen. vi. 2 — 7.

Works, Parker Society Edit. p. 387. Jermin in loco. In loco.

Matt. XT. 33, 34. * chap. xv. 1.

“having no root in itself.”1 The ways and fashions of the wprld therefore rule with a far mightier power, than the dictates of God’a word, or the voice of conscience. The external apprehensions of the Christian system also are powerless without the internal princ:-ple. They exhibit a body of truth indeed, but a body without life, without any spring of influence or consolation. Religion grounded in the heart will regulate the outward conduct, and put every thing in its proper place and proportion.

Let us mark also the flow of true happiness throughout the whole sphere of godliness. Often has the wise man painted this connection in the most glowing interest.2 Most important is it to leave this impression upon the minds of all — specially of our young — readers — that religion is a joyous thing. With the world it is a matter to be endured, not to be enjoyed. The Pharisaic professor conceives of much to be done, but nothing to be enjoyed. With him it is a serious and most weighty concern. But no gleam of sunshine has he ever found in it. The man of pleasure has no conception of religion, except as the atmosphere of gloom — as absurd as to speak of the darkness of noon-day. But notwithstanding all these misconceptions, no reality is more undoubted than this — Holiness is happiness. It is not indeed the mirth of the fool, or the giddy gaiety of the thoughtless. But it is the only thing, that deserves the name of happiness — the only solid — permanent principle of enjoyment. The unenlightened mind associates it with restraint, never with freedom or confidence. But in fact actions that are valued according to their conformity with the will of God, though they be secular in their character, are a part of his service, and ensure his acceptance. Taking up this right standard, we shall be able to resist our ruling passion. We shall occupy no doubtful position. We shall adopt no questionable course. We shall not lend the influence of our character to the spirit of this world. We shall feel, that we have only one object — only one obligation — to maintain the honor of our God. And yet this yoke of strict discipline is our happiness, not our burden. It is linked with a foretaste of heavenly happiness, of which none of us have an adequate conception. Speculative religion is indeed dry and barren. Practical godliness is rich in its delights.3 And while the defect of earthly joy is, that it comes to an end; the perfection of this happiness is, that it will endure throughout eternity. Truly we have far more reason for joy than for mourning, and we are hasting onward to the home, where “the days of our mourning will be ended”4 for ever.

It is of great moment to remark the wise marts estimate of real good. Every particle of the chief good he centres in God. To find him is life.5 To fear |jpm is wisdom.6 To trust him is happiness.7 To love him is substantial treasure.8 To neglect him

1 Matt. xiii. 5, 6, 20, 21. * Chap. iii. 13 — 18; iv. 4 — 13; viii. 17 — 21, 32 — 3&

3 See Ps. xix. 11; cxix. 14, 127. Isa. xxxii. 17. James i. 25.

* Isa. Ix. 20. 5 Chap. viii. 35. 6 Chap. i. 7.

i Chap. xvi. 20. 8 Chap. viii. 18 — 21.

is certain ruin. Now man is naturally an idolater. Himself is his centre, his object, his end. Instead of submitting to guidance, he guides himself. He disputes the sovereignty with God. He would amend the laws of the Great Lawgiver. Need we add — rt This his way is his folly?“2 What then is the true good? “Acquaint thyself with God, and be at peace.”3 Not real, but known excellence quickens the desire. Our known God will be our portion.4 He will claim our entire service.5 He will show himself to us as our chief good — a privilege worth ten thousand worlds to know — a satisfying portion for eternity.

Let us study Christian completeness and consistency. The elements of this character will be brought out by a diligent and prayerful study of this important Book. Let them be put together in their due connection and proportion; and “the man of God will be perfect, thoroughly furnished unto all good works.”6 We want religion to be to the soul, what the soul is to the body — the animating principle. The soul operates in every member. It sees in the eye, hears in the ear. speaks in the tongue, animates the whole body, with ease and uniformity, without ostentation or effort. Thus should religion direct, and regulate every thought, word, ani act. In this day of light and knowledge, ignorance of our duty too often implies neglect of the means of instruction, and therefore is our aggravation, rather than our excuse. The grand object is. that the conscience be intelligently instructed under Divine teaching. Then let the daily course be carefully regulated by it. Never turn aside a single step from its guidance. Never admit the maxims or habits of this world. Guard against every thing, that damps vital spirituality, lowers the high Scriptural standard, or slackens the energy of unremitting Christian watchfulness. Let our path be steadily balanced between compromising concession and need less singularity, Let the Christian only walk with God in the way of the Gospel. He will never be satisfied with appearing to maintain his ground. But he will acknowledge the wisdom of the discipline, which allows him no enjoyment at the present moment, except in grasping at something beyond him.7 We want not a profession, that will give us a name in the Church, or even a stamp of reproach in the world; but which places the Divine image be fore our eyes, and animates us to a growing conformity to our standard.8 The conscience thus enlightened, and the heart readily following its voice — the sins that carry less reproach with the world will be resisted not less, than those which are more revolting. We shall no more indulge an uncharitable spirit than a course of profligacy. An angry tone, lowering look, sharp retort, or disparaging word, will cause grief to the conscience, and will be visited by its rebuke, as severely, as those gross ebullitions, which disgrace our character before men. “Walking thus before God” — not before

i Ib. ver. 36. 2 Ps. xlix. 13.

3 Job xxii. 21. 4 Ps. xvi. 5. Lam. iii. 24.

s Ps. xlv. 11. Matt. xxii. 37. 2 Tim. iii. 17. 7 See Phil iii. 12 — 14. men — is Christian perfection.”1 His eye is our restraint — his judgment our rule — his will our delight.

But “Who is sufficient?” Child of God! let the trembling of insufficiency in thyself be stayed by the recollection of all-sufficiency in thy God.2 What he demands of thee, that he works in thee. His covenant secures thy holiness, no less than thine acceptance — thine holiness — not as some would have it, as the ground — but as the fruit — of thine, acceptance. Let the one then be primarily sought; and the other will assuredly follow.

“I WILL PUT MY LAW IN THEIR INWARD PARTS, AND WRITE
IT IN THEIR HEARTS .... FOR I WILL FORGIVE THEIR IN
IQUITY, AND I WILL REMEMBER THEIR SINS NO MORE.”3

1 Gen. xvii. 1. 2 Comp. 2 Cor. ii. 16, with iii. 5; also xii. 9.

Jcr. xxxi. 33, 34. Comp, Ez. xxxvi. 26, 27.

TH3