The Ornaments of an Early Female Profession of Religion

“That they may adorn the doctrine of God our Saviour in all things.” — Tirus ii. 10. ‘* Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price” — 1 Pzrzp iii. 8, 4.

Tere is in human nature an instinctive propensity to decoration. To whatever principle the taste may be traced up, whether to innate perception of the beautiful, or to a vain desire to excite admiration, the fact is indubitable. It is seen equally in savage and in civilized nations: and is manifested alike in attention both to their persons and their dwellings, and, indeed, to all their social customs and usages, The string of shells, of fishes’ teeth, or bits of bone, round the neck of the Polynesian, and the blaze of diamonds, or of rubies, upon the brow or the breast of our British Queen, indicate the same instinctive propensity. This taste, however in many cases it may he altogethes corrupted in its object, wrong in its principle, or excessive in its degree, is in its own nature an imitation of the workmanship of God, who “by his Spirit has garnished the heavens,” and covered the earth with beauty. Who can look over one of creation’s loveliest scenes, and behold the display of elegance in form, and beauty in color, which in the flowers of the field and garden, in the plumage of the birds, in the meandering of the rivers, and the gentle undulations of the earth’s surface, exhibiting wood and copse, hill and daJe- -and all gilded with the beams of the glorious sun, as they are reflected like the flashings of the diamond, from sparkling brooks and strearns — lI say, who can witness all this without being convinced that God himself delights in decoration! He has made a world which he has ornamented so profusely, that he has scattered beauties where there are no eyes but his own to behold them: ‘* Full many a gem of purest ray serene The dark, unfathom’d caves of ocean bear:

Full many a flow’r is born to blush unseen, And waste its fragrance on the desert air.”

To reject all idea and effort to add the fair to the good, the beautiful to the useful, would be to oppose and not to imitate — to condemn and not to approve — the works of the Great Creator. And, indeed, the people are not known even among Chris. fians who do so reject all pretensions to what is ornamental. Even they who conscientiously repudiate the pearl, the diamond, and the ruby, the feather, and the flower — erect their buildings, select their furniture, plant their gardens, choose their garments, according to their ideas of taste, and with some regard to the laws of beauty.

Hence, I think that both the apostles who touch on the subject of personal decoration for Christian women, are to be understood not as condemning all ornament, but only regulating whatever appertains to this matter. The propensity to personal decoration is, without all doubt, peculiarly strong in the female heart. That a maid “should forget her ornaments, or a bride her attire,” is spoken of by the prophet as a very unlikely thing. There is nothing wrong in the instinct itself. It serves important purposes. Its total absence is felt as a serious interruption to the pleasure of social intercourse. A sloven is disagreeable; a slattern intolerable. Christianity makes no war with any of man’s natural propensities, but only with their abuse. Its object is not to eradicate our instincts, but to prune and train them, and make them bear good fruit. Now, it is well known that some, in what the apostles say on this subject, find an absolute prohibition of all ornaments of dress, and an injunction to wear only the most plain and unadorned apparel. I think Christian women may fall into much more danger. ous misinterpretations of Scripture than this; yet I have no doubt it ¢s a misinterpretation. The prohibition seems to be comparative rather than absolute, and contains an injunction to be far more at. tentive to the ornaments of the soul than to those, of the body. “I will have mercy, and not sacrifice,” means, “I prefer mercy to sacrifice.” At the same time, there ean be no doubt that the words of the text took it for granted that women at all times are, and that the women of those times were, far too much addicted to ornamental dress; that they trenched both upon modesty and economy by their habits; and therefore that in these verses the apostle laid down some very important hints as to the principles on which Christian women should regulate their attire. They inculcate medesty in opposition to what is semmodest: economy in opposition to extravagance. “Excessive costliness,” says Archbishop Leighton, on this passage, “argues and feeds the pride of the heart, and defrauds, if not others of their dues, yet the poor of their charity, which in God’s sight is a due debt too; and far more comfort shalt thou have on thy death-bed, to remember that at such a time, ‘Instead of putting lace on my own back, I helped a naked back to clothing; I abated somewhat of my former superfluities to supply the poor with necessities;’ far sweeter will this be than to remember that, ‘1 could needlessly cast out many pounds to serve my pride, while I grudged a penny to relieve the poor.’” Barnes has given, 1 think, the true meaning of the apostle: “It is not to be supposed that all use of gold or pearls as articles of dress is here forbidden; but the idea is, that the Christian female is not to seek these as the adorning which she desires, cr is not to imitate the world in these personal dec rations. It may be a difficult question to settle how much ornament is allowable, anc when the true line is passed. But though this can not be settled by any exact rules, since much must depend on age, and on the relative rank in life, and the means which one may possess; yet there is one. general rule which is applicable to all, and which might regulate all. It is, that the true line is passed when more is thought of this external adorning, than of the ornament of the heart. Any external decoration which occupies the mind more than the virtues of the heart, and which engrosses the time and attention more, we may be certain is wrong. The apparel should be such as not to attract attention; such as becomes our situation; such as will not be particularly singular; such as shall leave the impression that the heart is not fixed on it. It is a poor ambition to decorate a dying

body with gold and pearls. It should not be forgotten that the body thus adorned will soon need other habiliments, and will occupy a position where gold and pearls would be a mockery. When the heart is right; when there is true and supreme love for religion, it is usually not difficult to regulate the subject of dress.” It is somewhat remarkable that Plato, the loftiest ef all the Grecian sages, has a passage which strikingly resembles that of the apostle. “Behavior and not gold is the ornament of a woman. To courtesana, these things, jewels and ornaments, are advantageous to their catching more admirers; bat for a woman who wishes to enjoy the favor af one man, good behavior is its proper ornamert, and.-not dresses. And you should have the blush upon your countenance, which is the sign of modesty, instead of paint; and worth and sobriety instead of gold and emeralds.”’ It is impossible not to notice this similarity between the apostle and the philosopher; and equally impossible, one should think, not to mark the superiority over the reason of the one by the inspiration of the other. ‘The philosopher is of the earth, earthy: the apostle brings the authority of God, and the power of the unseen world distinctly into view. While Plato leads wives to seek exclusively the honor which comes from men, Peter teaches them to seek the honor that comes down from God — the true Judge of excellence, the great Fountain of honor.

Before we pass from this subject of personal decoration, we will just notice the very beautiful reference which the apostle makes to that part of our nature, which it is to be your chief concern to beautify: “Let it be,” he says, “the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which in the sight of God is of great price.” How exquisitely is this put. How impressive the ideas which are conveyed. It is the decoration of the soul rather than of the body, about which Christian women should be chiefly solicitous: and about the ornaments that are suitable to its own nature. The soul is indestructible and immortal — so should its ornaments be. What can jewels of silver or jewels of gold do for this? Can the diamond sparkle upon the intellect? or the ruby blaze upon the heart? on the pearl be set in the conscience? or the gorgeous robe clothe the character? or the feather or the flower wave over the whole renewed and holy nature? No! The appropriate ornaments of the sou. are truth, and holiness, knowledge, faith, hope, love, joy, humility, and all the other gifts and graces of the spirit- — wisdom, prudence, fortitude, and gentleness — these are the jewels with which the inner man should be adorned. The outer man is corruptible. Dust it is, and unto dust it shall return. That beautiful woman, glittering in all the profusion of diamonds, the admiration and envy of the court or the ball-room, must, ere long, be a mass of putrefaction too ghastly to be looked upon — a hideous skeleton — a collection of bones — a heap of dust: and where then will be the immortal spirit? and will it wear the cast-off jewels of the body? O no! these remain rescued from the grasp of the king of terrors, only to ornament other bodies, but not to prepare their souls forimmortal glory. But turn now to that other female — the woman who, regardless of the decoration of the body, was all intent upon the beauty of the soul — look at her, I. say, who was clothed with the robe of righteousness and the garment of salvation, and decorated with the ornaments of a meek and quiet spirit. “She, too, dies, and whatever of beauty there was in her person dies for a season with her: but the indestructible and immortal spirit over which death hath no lominion, goes not unadorned intc the presence of the Eternal, for the jewels with which it decorated itself on earth are as indestructible as its own nature, and go with it to shine in the presence of God

‘‘ Men,” says the good archbishop already quoted, “think it poor and mean to be meek. Nothing is more exposed to contempt than the spirit of meekness; it is mere folly with men; but that is no matter; this overweighs all disesteem — it is with God of great price. And these are, indeed, as He values them, and no otherwise. Though it be not the country’s fashion, yet it is the fashion at court; yea, it is the King’s own fashion; ‘Learn of me,’ says he, ‘ for Iam meek and lowly in heart.’ Some that are court-bred will send for the prevailing fashions there, though they live not at court; and though the peasants think them strange dresses, yet they regard not that, but use them as finest and best. So care you not what the world says: you are not to stay long with them. Desire to have both your stuffs and your fashion from heaven. The robe of humility, the. garment of meekness, will be sent you. Wear them for his sake who sends them to you. He will be pleased to see you in them, and is not this enough? It is never right in any thing with us till we attain to this — to tread on the opinion of men, and eye nothing but God’s approbation.” *

But we now pass from the ornaments of the

See Dr. John Brown’s masterly exposition of this pascage of Peter.

Christian woman’s person to those of her profession, and which, indeed, is the chief subject of this sermon.

There is something impressive in the exhortation contained in another of the passages placed at the head of this sermon: “Adorn the doctrine of God our Saviour.” Even the great truth of our Divine Saviour, the Lord Jesus Christ, is thus represented as susceptible of decoration on the part of those who profess it. The sentiment conveyed is this — the holy life of a consistent Christian is an adornment of the profession of this sublime’ doctrine, This, more than all splendor of tasteful architecture, or gorgeous forms, or imposing ceremonies, or any .thing else which ean appeal to the senses, is the decoration of Christian doctrine. It is this, as it ‘shines forth in the beauties of holipess, that decorates true piety,

‘‘ Beyond the pomp that charms the eyes,
Or rites adorned with gold.”

A very large proportion of the members of all Christian churches are females, and young females too. This, on many accounts, is a very delightful fact. It has, however, been sometimes complained of, that like others, they are not so anxious to sustain their profession well, as to make it. And it is for their sakes, and to lead them to consider what would set off their profession to the best advantage, that this sermon is designed. The subject of it then is this: as what is ornamental is intended t attract attention, to excite admiration, and to far wish recommendation, it may be inquired, what’ is that conduct which will secure all this to the profession of religion? We shall distribute what we have to advance on this subject into the four following particulars:

First. There is a class of things that are spirstual, which will have the effect here desired.

And as incongruity -of conduct, in reference to any profession whatever, is a blemish and not a beauty, a deformity and not a decoration, remember, that tnconsistency would be so in you in reference to religion. Study your profession, and thoroughly understand what it implies and enjoins. Consider well what sanctity of conduct — what spirituality of mind — what separation from the world in spirit and taste — what devotional feelings — what faith, hope, love, and humility — what amiableness of disposition and amenity of temper are included in the declaration — and that declaration you have actually made — I am a Caristian. You should not have made such a profession if you did not understand it, nor mean to sustain it. I must remind you, it is a solemn thing to profess to be a disciple of Christ. It supposes you to be a new creature, that old things are passed away and that all things are become new, that you have new principles, new motives, new ends of life, new tastes, and new pleasures. Now, your profession is to be maintained with.a due regard to all this. Your conduct must comport with it. You must be dissimilar in these things, quite so, to those who make no profession. They must see the difference as well as hear of it. You must commend yourselves to them as consistent with yourselves. You must compel them to say, “Well, we do not like her re-Jigion, but it is quite in harmony with her profes. sion.” But what is this consistency? The following things will perhaps explain it.

Earnestness, without enthusiasm, fanaticism, or bigotry. Lukewarmness in any thing is odious. Earnestness, on the other hand, excites attention, and sometimes admiration, even where the object is far from commendable; how much more where the object is holy, benevolent, and useful. It is a noble and a lofty spectacle to see, amid a race of frivolous mortals, a soul that is immortal, intent upon its own immortality, and a mind that is surrounded by the frivolities of this visible world, intent upon the realities of the unseen state. Nothing can be more dull and repulsive than a lukewarm and heart-Jess profession of religion — a pale, sickly, and shriveled form, which has all the decay of consumption, without its hectic flush or lustrous eye. On the other hand, how impressive a spectacle is it to behold a young woman, amid the wonderment of some of her companions and the laughter of others, rising upon the wing of faith and habitual devotion above the region of their levities into that of devotion — and to see her eye, as it is upturned to heaven, sparkling with the beam of eternity that has fallen upon it; to follow her in her ardent career, pursuing her seraphic course, undeterred by contrary examples or opposing influence, Yet there must be no enthusiasm leading her to violate the law of sobriety — no fanaticism leading her to tie down others to all the Jaws she has imposed upon herself, and to cherish a hostile, much less a malignant feeling toward them, because they seem to differ from her in some things which she deems important. There must be the most profound humility blended with all this intense earnestness, and the mildest forbearance toward others, combined with its own conscientiousness as regards its laws for its own conduct.

Earnestness implies a resolute determination never to allow others to interfere with. its conviotions and pursuits; a courage that dares to be singular — a fortitude to brave opposition, united with a firm gentleness under opposition and persecution. It includes seriousness without gloom; for she who is bent upon eternity, and anxious for salvation, I can not sink down into the levity of those who are all taken up with fashion, amusement, and folly. On the other hand, it includes such an intelligent Joy as makes its possessor satisfied with her own sources of enjoyment, without ever running to the amusement of the world for pleasure and excitement. The young female professor must Jet it be seen and felt that her religion is her bliss and. not her penance — that it is her song and her solace She must appear as irradiated with sunbeams, and not invested with shades. Her countenance must be the index of a heart at peace — a bosom serene and happy. Earnestness must be indicated, also, by an intelligent and well-regulated zeal to bring others under that influence which is the spring of its own energies. Mild in persuasion, gentle in entreaty, and with a loving, insinuating manner, the female religious professor must aim at the conversion of others. Usefulness, in the way of holy activity, for the temporal and eternal happiness of mankind, must be a conspicuous trait of her charac. ter. Selfishness, indolence, and inertness are #disfigurement of character, while benevolent activity is one of its richest ornaments.

And, in addition to all this, earnestness means a most anxious desire to cultivate that prime virtue in the composition of womanly and Christian excellence — MEEKNESS. See how this is commended in the passage we have already quoted from the writings of the apostle Peter: “‘The ornament of a meek and quiet spirit, which in the sight of God is of great price.” God values it above all gifts of intellect, delights in it above the most splendid genius, honors’ it above all that men delight to honor. It is woman’s ornament above all others; it is her defense, for who can oppress the gentleness that never provokes, and can scarcely resist or complain. Who can wantonly tread on that lowly, lovely floweret, which, as it lifts its unpretending head, silently says: “Can you crush one that hurts none?” Nothing is more unsightly than the reverse of this — an irritable, discontented, peevish, domineering woman. Hence the declaration of the inspired Israelitish sage, “It is better to dwell in the corner

of the housetop alone, than in a wide house with a brawling woman. It is better to dwell in the wilderness, than with a contentious and angry woman, Whoso hideth her hideth the wind.” Mr. Jay has drawn a beautiful picture of this virtue in his char-. acter of a Christian wife; as one “Who can feel neglects and unkindnesses, and yet retain her composure; who can calmly remonstrate and meekly reprove; who can yield and accommodate; who is not ‘easily provoked,’ and is ‘easily entreated;’ who would endure rather than complain, and would rather suffer in secret, than disturb others with her grief.” Such is meekness, the highest form of the peculiarly Christian life, and such the ornament of female Christian profession.:

But, secondly, I now touch upon another branch of the subject, and that is, the importance of social excellence to the adornment of religion.

Great injustice has been done to religion, and a great hindrance thrown in the way of its diffusion, by those descriptions of it which represent it as an abstract thing, almost exclusively appertaining to the Sabbath as to time: and to the church as to place: a mere matter of devotion — a transaction between God and the soul about salvation and heaven; but which has nothing or little to do with secular affuirs, the sucial relations, and the places of resort in human life. In short, a thing which looks entirely heavenward, but which casts no glance upon earth. This, however, is superstition, and we find enough of it in Popery; which over lays with a cumbrous ceremonial the moral duties of the law, as well as the free grace of the gospel

cuts, in many instances, the ties of social life, and isolates men and women from their fellows; and by the devotions of the cloister, the convent, and the church, supersedes the duties of the house, the shop, and the exchange; thus setting forth religion as fitting men, as is supposed, for the next world, but having very little to do with their abode in the. present one. On the contrary, true religion — the religion of the Bible — has two aspects: with one, it looks up to heaven; with the other, down to earth. It gathers all the interests of man under its protection and fostering care. Like the sun which, though fixed in the heavens, pours the flood of his light and glory and cherishing influence upon earth; or like the atmosphere which, though above the earth, enters into every place upon it, and sustains the insects that creep, as well as the birds that soar; so religion irradiates with its light, and guides by its revelations, and animates with its stimulus, and sanctifies by its power, and blesses with its influence, all persons, in all their relations, and all their interests in this present world, who yield themselves up to its authority and.government. It goes to the palace, and teaches kings their duty; to the legislature, and teaches senators theirs; to the exchange, and teaches merchants theirs; and to the family, and instructs all its members in the various - duties they owe to each other, as well as to God. Religion is a household thing, a family law; it lifts the latch of the house, and goes in and takes its seat at the family table, and joins the circle round the hearth, as well as round the altar; it swells the joys of the domestic fellowship, as well as responds to the evening prayer, or chants the morning hymn; it founds the duties of the second table of the law upon those of the first, employs the loftiest theology to enforce the commonest morality, and enjoins the most ordinary obligations of social existence by motives drawn from the cross of Christ.

Hence, then, the necessity of paying great attention to the various duties of social and domestic life. We are commanded to let our “light shine before men, that they seeing our good works may glorify God.” So in the beautiful passage quoted from the apostle Peter, where he gives directions to Christian wives; he says, “Be in subjection to your own husbands, that if they obey not the word, they also nay without the word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear.” Here again is the fact set out, that religion is intended to regulate the intercourse, and form the character of domestic and social life, and that where its influence, so exerted, is seen, it must be beneficial to the observers of it. We wish to press this most earnestly upon your attention, that the faith of the gospel is intended and calculated to carry social excellence to the very highest perfection. It is the soil in which all. the seeds of domestic happiness will best flourish. Hence, then, no profession of religion can be orne mented, unless there be a high degree of this.

It should not be forgotten that this very often flourishes, even apart from religion. Most exemplary instances of the home duties of life are not seldom found in those who make no profession of religion. Good husbands and wives, parents and children, brothers and sisters, are found on the outside of the circle of vital piety; a fact which ought to make those who are within it still more anxious to be exemplary in the discharge of their obligations. A real Christian should excel the unconverted person, not only in religion, but in morality. She should not only be more holy, but more socially excellent. She should excel the worldly in those things which the latter makes her boast, and rise above the level which she has prescribed as her highest elevation in moral and social virtue. Select, therefore, the most dutiful and affectionate daughter, the most kind and attentive sister you can, of this class, and say to yourself, ‘“She makes no profession of religion, and yet she excels in a manner worthy of attention and admiration, in all the duties of domestic life. Now, as I do profess religion, I must, if possible, be still more exemplary than she is in all social obligations, for surely nothing could possibly bring religion into greater disrepute than for my parents, or my brothers and sisters, or even the servants, to make a comparison to my disadvantage, between my conduct and hers.” You probably have heard of the historic fact of that Roman daughter, who, when an aged father was in his condemned cell) and left to starve, all having been pro.

hibited from carrying him food, nourished him from that same breast which sustained her infant. The authorities were so struck with the report, that the old man was reprieved, the daughter raised to public esteem, and the prison demolished to make way for a temple dedicated to Filial vinTUE. If paganism furnished such an example of devoted affection, and if pagans could so admire it, what ought Christianity to do; not, of course, in the same mode of action, but in every other in which genuine and strong affection can show itself. If you would adorn your profession, it must be in this way of domestic excellence. There may be the most seraphic piety, so far as the raptures of devotion go — there may be a most punctilious performance of all the rites and ceremonies of religion — there may be a most eager and regular attendance upon all the public services of religion — there may be a flaming zeal for the spread of the religious peculiarities of your denomination; but if at the same time there be a deficiency of duty, honor, and obedience to your parents, or of kind interest and affection for your brothers and sisters, or of humane considerateness for the servants; all this religious profession will only excite disgust, and raise a suspicion of your sincerity, and a prejudice against religion itself. No one can possibly be attracted to or conciliated by a religion which is in any great degree destitute of social and domestic excellence. It is a terrible taunt to be thrown at any one, “Yes, she is, if her own profession and supposition be consulted, a very good Christian; but it is a pity she is nota better daughter, a more kind sister, and a more accommodating neighbor.” The most flaming profession must be at once thrown into eclipse by such a sarcasm. If you were to study how most effectually to discredit not only your profession of it, but religion itself, you could not be more successful than by associating with it such a line of conduct as this. I do therefore most solemnly and anxiously entreat you to enter very deeply into the subject of the sermon entitled, “Taz Youne Woman at Home.”

It is probable that this sermon will be read by some who sustain the character of female servants, This is a class of persons to be found in all our churches, and in some are very numerous; and take this opportunity of saying that I have many such who are among the brightest ornaments of the church under my care, and who, by their exemplary deportment, do much to recommend religion to their employers, Their honesty, diligence, industry, good temper, and obliging, respectful deport-. ment, make them the comforts of the households in which they live. It is somewhat observable, that the text which speaks of our “adorning the doctrine of God our Saviour,” was addressed to servants, And so far as the ornamental parts of religion are concerned, as well as its substantial elements, none have more occasions, or more favorable circum. stances for exhibiting them than female servants. Their humble situation, by testing their good temper, devotedness, and submission, gives them ar opportunity of bringing out into bold and beautiful relief all the morally decorative parts of Christian piety. On the other hand, there are some who, by a lamentable deficiency of these more amiable qualities, though, perhaps, they may have real religious principle, have excited much prejudice against genuine piety, and led their employers to say, “I am not anxious again to have what are called religzous servants, for in most things they are no better, and in some they are worse than others.”

Thirdly. There are intellectual ornaments of your profession, which you should seek both on their own account and on that of religion. True it is that genuine and consistent religion is its own recommendation, and depends upon nothing extraneous for its real value. Still, as there are those who have imbibed prejudices against it, and have taken up mistaken views of its nature, as if it were at war with the gifts of the intellect and the graces of the character, it would be well to disabuse their minds, and by your attainments, accomplishments, and your elegance, to convince them that piety is not, as they may suppose, another name for ignorance, stupidity, and vulgarity. For their sakes, then, as well as for your own pleasure, cultivate your minds by study. Acquire an eager thirst for knowledge. Be fond of reading, and of the best kind of reading. Disprove the slander that girls usually are only fond of tales and novels, of love-stories, and female adventures or heroism. Love knowledge, desire

to arrive at truth, be anxious to investigate the mysteries of nature; and covet to enrich your minds with the treasure dug up and distributed in such abundance in this wonderful age. Store your minds with this wealth. But let other faculties be brought into exercise besides your memory; cultivate your judgment; be inquisitive, reflective, discriminating. There are many young persons whose memory is a store-house crowded with facts, names, and dates, but who are lamentably deficient after all in judgment. They may talk French, quote history, and display other accomplishments, but their intellect is too feeble to form, to hold, or to defend an opinion of their own. We do not, of course, expect all women to be profound logicians, or subtle metaphysicians, but most tolerably well-educated females may, by vigorous and well-sustained efforts, arrive at some maturity of sound judgment. Let it then be seen that the highest of all wisdom and knowledge does not lead you to despise the lower kinds; lest those who are adepts only in the lower kinds, may, by what they see in you, despise that which is the highest. Make it clear that they who are the children of God are most solicitous to become acquainted with a2 the works of their Heavenly Father, not excepting the wonders and glories of creation. Convince the worshipers of the God of nature, or rather of the God, Nature — that while you are chiefly anxious to pass on and worship Him who sits enthroned between the cherubim, upon the mercy-seat in the

Holy of Holies, you can bow and adore with them in the vestibule of his temple — ascend with them t- the highest altitude of earthly subjects and general knowledge, and when, like birds of weaker pinions and dimmer vision, they droop the wing and stop their flight, do you, like the eagle soaring still upward to the sun, pursue your heaven-bound course, and rise into the regions of celestial splendor.

Nearly allied to this is ¢aste, or a perception and love of the beautiful and sublime in nature, in literature, in accomplishments, in conduct, yes, and in Holy Scripture. The Bible is full of instances of this. With a correct literary taste, you will relish more even this bread of life, that came down from heaven — the Word of God. Inspiration has garnished its page with beauties that are hidden from eyes whose vision has not been strengthened by education. The Scripture is a paradise of flowers to be admired, as well as of fruits that are to be eaten.

Taste, displayed even in what are called accomplishments, is ornamental to piety, when not carried to excess. As in a former sermon I observed, even these elegant trifles are not to be despised. True, it is a sin for a Christian woman to spend hours and hours of each precious day in the fashionable modes of killing time, by embroidery, crotchet, painting, languages, and music, to the neglect of religion, useful reading, and all benevolent effort. It is truly affecting to see a rational, immortal, and ac. countable creature, dwelling in this world of igno-.

rance, sin, and misery, which she could do some thing to enlighten, reform, and bless, and she on her way to eternity and the bar of God, consuming so much of the best and preparatory period for her whole existence in this world and the next, in working figures upon canvas, or drawing them upon paper, or in playing and singing, or in acquiring German, French, or Italian. Let me not, however, be misunderstood. [am not such a rigid utilitarian as to be the advocate of the merely excellent in human character, for I really love and admire the ornamental. I am not all for Doric strength, but contend also for Ionic grace and Corinthian elegance. I am not for young women laying down the needle and the pencil, nor for their leaving the piano silent and untouched, nor the grammars of foreign languages unlearned. No such thing! Religion forbids not these matters. Nature, and the Bible, too, are full of the sweetest embroidery and enameling, full of music and painting, and all the varieties of a language not our own. Instead of forbidding what can add embellishment to the female character, I enjoin it. Woman, formed to please, yea, made in Paradise, where beauty was in perfection, and where thy first lessons on taste were taught by the Great Master of all created beauty — go on to be sprinkle thy character, and interweave thy conduct with every flower of elegance; and especially, Christian woman, let it be seen by thy sex, that thou hast not so learned Christ as to throw off that delight in the picturesque, the tasteful, and the deo orative, with which, when lix pointed to the lily the vine, the birds, and the flocks, he was pleased to enliven and adorn his own discourses. To me it is always a beautiful sight to behold the robe of righteousness, and the garment of salvation, in which genuine piety is ever attired, adorned, though not encumbered, with the jewels of elegant accomplishments and tasteful decoration. Now, all this is important to you as young, unmarried women; and how is the importance of it augmented by looking forward and contemplating yourselves in fature life, as wives and mothers. Without intelligence and taste, are you fitted to be the companion of a wise and sensible man, or to preside with advantage over the education of children? Remember the character of the age in which you live. But even in these days of knowledge and taste, we know very well that the aptness and ability of a good housewife are always invaluable; for it is a poor commendation to say of a woman, “She is exceedingly well informed in all the literature of the day, quite learned, but she knows very little of household affairs.” I believe her husband often thinks, if he does not say, “I would dispense with a great deal of her bookishness and her knowledge, if I could have the house kept in better condition, and enjoy a little more comfort at home.” Still, a a wife and a mother, to all the household pre-requisites, should and may add intelligence and taste. It is, indeed, the perfection of womanly character, at once to “look well to the ways of her household,” and also, to “open her mouth with wisdom.” How impressive and attractive a scene is it to see & pious, well-informed, accomplished woman, respected as well as beloved by her husband, as his intelligent companion, esteemed by his guests, and looked up to with confidence, reverence, and affeé. tion by her children, over whose general education she presides with dignity and ability.

Fourthly. There are some things which are not reducible to either of the other heads, and which may, therefore, be called general excellences of a decorative nature. These have been already dwelt upon in former discourses, and therefore need only be briefly mentioned here. We find them set forth in the early character and conduct of Rebekah, in which we beheld modesty without silliness, frankness without forwardness, courtesy without affect- — ation, and complaisance without servility. In short, all that maidenly reserve which would restrain whatever is obtrusive, rude, impudent, and bold, and which yet would allow of an artless, ingenuous, and unembarrassed mode of intercourse with the other sex. We have sometimes seen good women so bold, so obtrusive, so imposing, as to repel and disgust. We could not doubt that there was really some religious principle at the bottom of all this, but it was so overlaid with this somewhat indecorous surface that it could scarcely be seen. In some cases it has happened that even the very profession of religion, which should have led them to draw closer the vail of modest reserve, has led them to throw it off altogether, and they seemed to act ag if the Christian name, which ought to be a guaran. tee for all that: is meek and gentle, is a sanction for.unseemly forwardness. On the contrary, there are others, whose profession of religion has so anointed them with the odors of assumed sanctity, so stiffened them into prudish reserve, and so distorted the simplicity of nature with the formalism of a gloomy superstition, that they are repulsive as specters, and lead many to exclaim, “If this be religion, it may be pure, but it is surely unlovely, and one should imagine as unfit for heaven, where all is joyous, as it is for earth, where, if happiness be wanting, zhis certainly can not supply it.”

Good temper, or amiability, is essential to the adornment of a Christian profession. This has been alluded to already in more places than one, but its importance justifies its repetition. I have already admitted that there is a great difference, in this respect, in natural constitution, Hence it costs some immensely more pains to acquire a small degree of this excellence, than it does in others to manifest ten times the amount. And really there may be more of principle and virtue in the modicum of the one than in the abundance of the other. Some indulgence should, therefore, be shown to those who are born with a crabbed disposition, and they should not always be judged with too harsh a severity. We see the fault, but not the contrition with which it is followed; nor do we witness the deep self-abasement which the ebullition of the moment inflicts for hours, if not days. But still we would enjoin on those who are conscious of this infirmity, a most anxious, earnest, and prayerful attention to the subject. Let every woman who is troubled with an overwrought sensibility, a morbid susceptibility of offense, an inflammable liability to passion, put her heart under discipline, or this, her constitutional tendency, will be a prolific source of misery to herself, and to others around her. It is not, however, as a source of disquietude, that I now allude to it, but as a cause of scandal. A bad temper not only troubles the heart, but it disfigures the profession. Observers can see nothing to attract, to love, to admire, in that religion which is associated with so much ill-temper. There are some persons whose bad temper is unassociated with piety, or, indeed, moral worth of any kind — and they are wasps, hornets, scorpions — all venom, and no honey — according to the degree of malignity they possess. There are others, who have real godliness, and some sterling excellence of other kinds, and they resemble the bees, who, though they have honey, yet are somewhat irritable, and have also a sting for those who offend them. Cultivate, then, a lovely and amiable temper, as one of the brightest ornaments of religion. It is to religion what the burnish is to the gold, the polish to the steel, the fragrance to the rose, the sunshine to the prospect.

There is one thing which, in addition to all that has been mentioned, is requisite to give the finishing stroke of ornament to the character of the yourg female professor of religion, and that is — the virtue that is sometimes designated good sense — at other times, prudence — at others, thoughtfuiness. I know such dispositions are thought, by some minds, to partake too much of the grave to be ornamental in youth. They may hang like rich, ripe clusters round the character of the matron, but such persons think the beauty of youth consists of the picturesque — — the romantic — with a tinge of the wild, the visionary, and the enthusiastic. There is no’ poetry, they imagine, in prudence — no imagination in good sense — no fancy in thoughtfulness. True, andI will concede so much as to allow, that a precocious gravity, an anticipation of the antiquated sobriety of threescore years and ten, is not what I enjoin, or wish to see, in maidenly youth. Even religion, with all its solemn proprieties, all its heavenly sanctities, does not extinguish the vivacity, the sprightliness, and buoyancy of a girl in her teens. I love to see her sparkling eye, her sun-lit countenance, her elastic step, and to hear the merry note of. her laughter, and the music of her cheerful voice. This is ornamental; it belongs to her age, and the natural flow of her spirits, and it is only superstition that would turn that young and joyous creature into the stiff and silent statue, the nun-like figure, or the unsmiling devotee. But, then, is it any detriment to all this innocent hilarity to have a meditative thoughtfulness, an instinctive sense of propriety, a cautious reserve, an accurate discrimination? Is it a blemish rather than a beaaty, to be able to consider what, in all circumstances, is best to be done, and to be able to do it well — te act from principle rather than from impulse, and to be guided by reason rather than by feeling — to weigh words before they are spoken, and estimate actions before they are performed? Is not propriety beauty? Are freaks and caprices, whims and eccentricities, imprudences and follies, ornaments? Yes, in the estimation of that silly girl, and in hers alone, who would rather be smiled at for her wildness and her weakness, than commended for her more solid excellence. What kind of a mother is this romantic and wayward creature likely to make? Let the Christian young woman be very jealous, then, of this romanticism, and consider it is not in keeping with the dignity and sanctity of religion. The matrons are admonished by the apostle to teach the young women to be sober — a word that relates not, there, to wine, but to a prudent thoughtfulness,

Such, then, are the ornaments of early female religious profession. It has been all along through this discourse supposed that there may be much of real piety, without some of these accompanimente — a rough, unpolished godliness, a measure of real, but unadorned religion. One young female may: be very sincere in her profession, and yet have an unmortified infirmity of temper; another may be very illiterate or weak-minded; another may be guilty of various little inconsistencies, which tarnish the beauty of her profession; another may be: rash, restless, and imprudent; another may be spiritually proud, and something like affectedly sanctimonious; another may be wanting in agreeable and accommodating home excellences. In all these ways, and in various others, religion may be disparaged, shorn of its beauty, rendered less attractive, and made even repulsive to those who observe it. “Let not your good,” said the apostle, “be evil spoken of.”’ Religion is itself so transcendently excellent, being the highest glory of man, the image of God, and the temper of Heaven, that it should be exhibited to the greatest possible advantage. Who that wore the portrait of some dear friend, or suspended a picture of the queen in their house, would not wish to have a frame or a setting worthy of the subject? Who would not deprecate the idea of presenting either of these all covered with dust and defilement? Religion is the only thing that can make people happy in this world, or guide them to eternal felicity in the world to come. How solemnly, tremblingly anxious should be all who profess it, to exhibit it in the most advantageous light, and with the greatest and most powerful ‘attractions. How deeply solicitous should we be, lest by any thing others see in us, they should take a prejudice against true godliness, and we should thus cast stumbKng-blocks in their way. How anxious should we feel, and how studious should we be, to invest our profession with the whatsoever things are lovely, that others, beholding our good works, our peace of mind, our meekness, gentleriess, and kindness, our usefulness and humility, should be won to Christ; that so, if they will not love religion, in the first instance, for its own sake, they may be conciliated to it by the ornaments with which, in our case, it is decorated. Before this sermon is concluded, I may, with great propriety, suppose that some will read it who have made no profession of religion, who are in visible connection with no Christian church, and are living in the habitual neglect of the Lord’s Supper. Making no profession of religion! How is this? Have you none to profess? Melancholy idea! No religion! Better, ] admit, not to profess at all, than to profess what you do not possess, and thus add hypocrisy to other sins. But is it not painful and fearful to think of a rational, immortal, sinful being living without penitence, prayer, faith, and love? How can you live another hour without it, in such a state? What are all the intellectual ornaments spoken of above, without personal piety, but a garland of beautiful flowers around the brow of a corpse; or but as diamonds sparkling on the breast of death? Oh, for your soul’s sake, live no Jonger without remembering your Creator in the days of your youth. Others, perhaps, will read this discourse, who, though partakers of true faith in Christ, and love to God, are not yet professors of the religion they possess. We again say, how is this? Have you pondered that language of the apostle: “With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation” Rom. x. 10. And that solemn injunction of Christ, when he instituted the sacred supper: “Do this in remembrance of me.” Is this the command you except from the law of the

New Testament as the only one you feel at liberty to disobey? Zhes one - — — eo tender, so pathetic, so loving! Zhts — delivered in sight of the cross, and only a few hours before our Lord endured those agonies by which you are saved! What! neglect the command of dying love! A command so positive, an invitation so gracious, an injunction, obedience to which is at once so honorable, so happy, and so useful. What is your reason for this neglect? Do you tremble to make a profession because it is so awful? Does not this arise from superstitious rather than religious dread? Awful! to profess the faith you exercise, and to commemorate the death of Christ? Have you not mistaken the design of the Lord’s Supper as simply a commemorative ordinance, and are you not eontemplating it as envoloped with the mystery in which sacerdotal assumption has wrapped it up? But, “you tremble to make a profession, lest you should dishonor it, as so many have done.” They have, indeed, and the painful fact should lead to caution, self-examination, and earnest prayer for grace, that another stumbling-block should not be furnished by you. But the very fear, will, if sincere, be your preservation from the object of your dread. The path of duty is the way of safety, Besides, are you less likely tn sin without the pale of communion, than within it? We invite you, therefore, if you are partakers of true faith, to profess, or to use a Scriptural synonym, to confess it. The communion of saints, and the participation of the Lord’s Supper will strengthen by God’s grace the principle, and call forth the exercise of the Divine life, and be at once your honor and your joy.

And, as to you who are already to be found in the fellowship of the faithful, we congratulate you on the choice you have made, and on the decision to which you have come. To your pastors it is a source of unspeakable pleasure to receive you among the number of the followers of the Lamb. You, in an especial manner, are our hope, and joy, and crown of rejoicing, inasmuch as we look to you, and those who may descend from you, to fill up the places of the more aged disciples, when they, according to the course of nature, shall be removed to the church triumphant. Acknowledge practically and gratefully the grace you have received from the Lord, by using your influence with labor and judgment, to engage other young persons, your relatives, and companions, to come and share with you the privileges, and enjoy the blessings of Christian communion. And to give effect to your persuasions, exhibit all the beauty of consistent example. Let religion be seen in you, combining with all its sanctities and spiritualities, that amenity of life that amiability of temper, general intelligence, correct taste, and social excellence, which shall pre possess them in favor of genuine piety. Make it evident to them, that true godliness is as happy a thing as it is a holy one. Convince them by what they see in you, as well as by what they hear from you, that you have found the secret of bliss — that your soul has touched the center. Let the richest excellences, all that can adorn the female character, all the most rare and delicate beauties that are admired, be strung together upon the golden thread of eminent piety, and be hung like a necklace of heavenly pearls round your profession. Thus “aDORN THE DOCTRINE oF God your Saviour mm 41 THLIGS.”