I. THE STRONG CLAIMS OF MOTHERHOOD. "The son of my womb;" "the son of my vows." These claims are based upon:

1. Motherhood as such. Upon all that motherhood means to us; upon the fact that the mother has borne her child, has cherished him at her own breast, has watched over his infancy and childhood with sedulous care, has shielded and succoured him, has fed and clothed him; as we say in one word - has "mothered" him.

2. Motherly training and dedication. The early experiences of the mother include much beyond the physical realm; they include the education of the intellect, the training of the Will, the first imparting of religious instruction, the solemn dedication of her child to the service of God, repeated and earnest prayer on his behalf. Her child is not only her offspring; he is "the son of her vows," the one on whom she has expanded her most fervent piety.

3. Maternal affection and anxiety. The words of Lemuel's mother are charged with deep affection and profound solicitude. And it is those who truly love us, and who are unselfishly devoted to our interest, that have the strongest claim upon us. A claim which is only that of natural relationship, and is not crowned and completed by affection, falls very short indeed of that which is strengthened and sanctified by sacrificial love.

II. THE HOPE OF MOTHERHOOD. The mother hopes for good and even great things for and from her child; he is to stand among the strong, the wise, the honoured, the useful.

III. ITS BITTER AND CRUEL DISAPPOINTMENT. When the son of much sorrow and prayer, of much patient training and earshot entreaty, who had a noble opportunity before him - when he virtually signs away his inheritance, "gives his strength" to the destroyer, takes the path which leads to entire dethronement and ruin, then is there such a bitter and such a cruel disappointment as only st mother's heart can feel and know. Then perishes a fond and proud and precious hope; then enters and takes possession a saddening, a crushing sorrow.

IV. ITS RIGHT TO REMONSTRATE. "What, my son? This of thee? - of thee whom I have loved and taught and trained? of thee for whom I have yearned and prayed? of thee from whom I have had a right to hope for such better things? Oh, lose not thy fair heritage! take the portion, live the life, wear the crown, still within thy reach!" A true and faithful mother has a right which is wholly indisputable, and strong with surpassing strength, to speak thus in affectionate expostulation to one who owes so much to her, and has returned her nothing. And what is -

V. THE FILIAL DUTY? Surely it is to receive such remonstrance with deep respect; to give to it a patient and dutiful attention; to take it into long and earnest consideration; to resolve that, cost what it may, the path of penitence and renewal shall be trodden; that anything shall be endured rather than a mother's heart be pierced by the hand of her own child! - C.

I. ON WOMEN OR THE DUTY OF CHASTITY. (Ver. 3.) The weakness of this passion was one of the things, Alexander the Great was wont to say, which reminded him that he was mortal David and Solomon were both warnings and beacon lights against yielding to it (2 Samuel 12:9, 10; comp. ch. 2, 5, 7).

II. ON WINE, OR THE DUTY OF TEMPERANCE. (Ver. 4. sqq.) Here is a sin in close affinity to the former (Hosea 4:11).

1. A vice degrading in all, drunkenness is most especially unbefitting those in high station. Elah (1 Kings 16:8, 9), Benhadad (1 Kings 20:16), and Belshazzar (Daniel 5:2-4), were all dark examples of the danger (comp. Hosea 7:5).

2. It may lead to moral perversion. (Ver. 5.) The woman wrongly condemned by Philip of Macedon exclaimed, "I appeal from Philip drunk to Philip sober." Ahasuerus (Esther 1:10, 11) and Herod (Mark 6:21-28) appear to have been guilty of arbitrary conduct under the same besotting influence. Men "err through strong drink" (Isaiah 28:7).

3. The true use of wine. (ver. 6.) It is a medicine for the fainting. It is a restorative under extreme depression. The Bible tolerates and admits the blessing of wine in moderation as promotive of social cheerfulness. It "maketh glad the heart of man," and is even said to "cheer God" (Judges 9:13). Hence libations were a part of the sacrificial feast offered to the Majesty on high. As an anodyne it is admitted here (ver. 7). But all this does not exempt from close circumspection as to time, place, persons, and circumstances in its use. The priests, when performing their sacred functions in the tabernacle and temple, were to abstain from wine. But here, as in other matters, there is large latitude given to the exercise of the private judgment, the personal Christian conscience. Any attempt to overrule the right of personal freedom creates a new class of evils. Let those who see their duty in that light adopt total abstinence; and others labour according to their ability to strike at the indirect and deeper causes of what many regard as a national vice. Wherever there is a widespread vice, it is rooted in some profound misery. The surest, though longest, cure is by the eradication of the pain of the mind which drives so many towards the nepenthes, or draught of oblivion.

III. ON THE FREE AND FULL ADMINISTRATION OF JUSTICE. (vers. 8, 9.) The royal heart and hand are to be at the service of those who cannot help themselves - the widow, the orphan, the poor, and "all that are desolate and oppressed" (Job 29:15, 16). He is to be both advocate and judge. He is to be an earthly type of God. "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." - J.

I. THE USE OF STIMULANTS. In a state of health and during the discharge of daily duties, shun the use of stimulants; depend upon that which nourishes and builds up. "Give strong drink unto him that is ready to perish;" to the man who, by exposure or by some suddenly inflicted wound, or by starvation, is brought down to the brink of death, administer the reviving cordial. What we should not depend upon for daily strength we do well to fall back upon in the time of extremity, or in the case of special need.

II. THE EMPLOYMENT OF STRONG LANGUAGE OR VERY VIVID ILLUSTRATION. It is a great mistake to be always speaking in superlatives, or to be habitually indulging in expletives, or to be regularly resorting to highly coloured illustrations. It is a sign and also a source of weakness. These very soon lose their power by repetition, and then there is nothing in reserve. And the man who has no power in reserve is he who will find himself beaten in the battle. Temperate language, moderation in the use of imagery and the expression of disapproval, is the true and wise course. Strong language is for quite exceptional cases; it has its opportunity, but should be content to wait for it.

III. RESORT TO VIOLENCE. There are occasions when physical force should he and must he employed. The magistrate is compelled to resort to it; so also is the schoolmaster, and even the parent. But the less the better. Bodily chastisement is always regrettable, and only to be resorted to when all other means have failed. Its constant exercise only hardens the object of it, and it is not unlikely to harden the hand that administers it. The wise teacher and the wise parent will do his best to reduce it to its very lowest point.

IV. AFFECTIONATE DEMONSTRATIVENESS. This has its time and place, but it is an exceptional rather than a constant one in the conduct of our life. When any one has lacked the tenderness and the affection which our heart craves, and is hungry for human love, when the free and full manifestation of heartfelt kindness will be like water to the parched lips, let it be freely and fully given. But the perpetual exhibition of endearment, whether in word or deed, is a mistake.

V. THE APPEAL TO SELF-INTEREST ON THE PART OF THE MORALIST AND RELIGIOUS TEACHER. We should, as a rule, place moral obligations and religious duty on the ground of conviction; we should continually endeavour to impress men with the reeling that they ate sacredly bound to respect themselves, to regard the rights of their brethren, to respond to the claims of God, their Father and their Saviour. Religion is the response of the human soul to the boundless claim of Infinite Goodness and Love. But Christ has himself taught us that it is right and well sometimes to make our appeal to the sense of self-interest - to say to men, "If not for Gods sake, who has a sovereign and supreme claim on your attention; is not for the sake of those who are related to you and dependent on you; yet for your own sake, because you love life and hate death, hearken and obey" (see Mark 8:36, 37). - C.

I. WHAT HAS BEEN ITS HABIT. Only too often the actual use that has been made of high station and of civil or military lower is that of

(1) indulgence; or

(2) appropriation; or

(3) oppression.

Men have used their elevation only to drink the sweet cup of pleasure; or to secure to themselves the spoils of high office, the treasures which law within their grasp; or to find a mean and despicable gratification in the enforcement of their own dignity and the humiliation of those beneath them. This is "human," if by human we understand that which is natural to man as sin has dwarfed and spoilt his nature, perverting his powers and degrading his delights. But of man as God meant him to be, and as a Divine Redeemer is renewing him, all this is utterly unworthy, let us see -

II. WHAT IS ITS TRUE FUNCTION. It is that of righteousness. A man is placed on high in order that he may "judge righteously." Whether he be the king, as in David's and Solomon's time; or whether he be the magistrate, as in our own time; or whether he be the teacher, or the manufacturer, or the farmer, or the master or father in the home; whatever be the kind or measure of authority enjoyed, the function of power is to judge righteously; it is to do justice; it is to see that innocency is acquitted and guilt condemned; it is to take pains and exercise patience in order that worth may be rewarded and that sin may be shamed; it is to be a tower of refuge to those who are conscious of rectitude, and to be a source of fear to those who know that they have been "doing evil;" it is to be a strength to the righteous and a terror to the guilty.

III. WHAT IT SHOULD COUNT ITS PECULIAR PRIVILEGE; IT IS TO BEFRIEND THE FRIENDLESS. There are those who are too weak to be of much service to their neighbours; there are those who are too selfish to cherish the ambition; but the strong man who is the good man, the man in power who has in him the spirit of his Master, will rejoice in his power mainly because it enables him to help those who would otherwise go on and go down without a helper;

(1) those suffering from physical privation - the blind, the deaf, the dumb;

(2) those lacking mental qualifications - the weak minded, the timid, the reserved;

(3) those too poor to purchase the aid that is sometimes essential to justice and right;

(4) those over whom some great disaster, which is at the same time a cruel wrong, impends - "appointed to destruction." To lift up those who have been wrongfully laid low, to befriend the unfortunate and the desolate, to stand by the side of those who cannot assert their own claims, to be eyes to the blind and a voice to the dumb, to "make the widow's heart to sing for joy," to place the destitute in the path which leads up to competency and honor, - to act in the spirit and to promote the cause of beneficence is the true privilege, as it is the brightest crown and the deepest joy, of power. - C.

I. HER INFLUENCE IN THE SPHERE OF HOME. (Vers. 10-22.)

1. Her exceeding worth. (Vers. 10-12.) A costly treasure not everywhere to be found; no commonplace blessing: an ornament and a joy above all that earth affords of rare and beautiful. A treasure on which the heart of the possessor ever dwells with delight.

"Continual comfort in a face, The lineaments of gospel books." She is the rich source of revenue to her husband in all good things.

"All other goods by fortune's hand are given;
A wife is the peculiar gift of Heaven."

(Pope.) If women be good, said Aristotle, "the half of the commonwealth may be happy where they are." "The greatest gift of God is a pious, amiable spouse, who fears God, loves his house, and with whom one can live in perfect confidence" (Luther).

2. The picture of her domestic industry. (Vers. 13- 22.) It is an antique picture, the form and colouring derived from ancient custom; but the general moral effect is true for all times. The traits of the housewifely character are:

(1) The personal example of diligence. She is seen from day to day spinning at her loom, the chief occupation of women in ancient times. She is an early riser (ver. 15).

(2) Her unrelaxing energy. (Ver. 17.) She has no idle hour; her rest is in change of occupation.

(3) Her personal attention to business. (Vers. 16, 18.) Whether examining land with a view to invest her savings in purchase and cultivation, or inspecting goods, her mind is in all she does She is not slothful in business, but glowing In spirit, and all that she does is done with heart.

(4) Her benevolence. Her thrift is not of the odious form which begins and ends with home, and breeds a sordid miserliness out of hard won gains. Her open hand outstretched to the poor (ver. 20) is one of the most winning traits in the picture. She has no lack of good herself, and always something over for the needy.

(5) Her care both for comfort and for ornament. (Vers. 21, 22.) Both the very spheres of woman's activity. But she observes their true order. Her first thought is for the health of her household; she provides the warm "double garments" against the winter's snow. Her leisure is occupied with those fine works of artistic needlework by which elegance and beauty are contributed to the scene of home. Refinement adorning comfort, - this is the true relation. In finery without solid use and comfort there is no beauty nor worth.

II. FURTHER TRAITS AND DETAILS OF THE PICTURE, (Vers. 23-31.)

1. She reflects consideration on her husband. Her thrift makes him rich; her noble character gives him additional title to respect. His personality derives weight from the possession of such a treasure, the devotion of such a heart. Her business capacity, her energy, and the quiet dignity of her life and bearing; the mingled sense and shrewdness, charm and grace of her conversation (vers. 24-27); - are all a source of fame, of noble self-complacency, of just confidence to the man who is blessed to call her "mine."

2. Her life and work earn for her perpetual thanks and benedictions. (Vers. 28, 29.) Her children, as they grow up, bless her for the inestimable boon of a mother's care and love. She has revealed to them God; and never can they cease to believe in goodness so long as they recollect her. She basks in the sunshine of a husband's constant approved. "Best of wives!" "Noblest of women!" is the thought ever in his heart, often on his lips.

3. It is religion which gives enduring worth and immortality to character, (vers. 30, 31.) Beauty is a failing charm or a deception of the senses. But religious principle gives a spiritual beauty to the plainest exterior. Being and doing from religious motives, to religious ends, - this is a sowing for eternal fruits. And the works of love for God's sake and man's fill the air with fragrance to the latest end of time, and are found unto praise, honour, and glory at the appearing of Jesus Christ. - J.

I. HER CHARACTERISTICS. And these are:

1. Piety. "She feareth the Lord" (ver. 30). She has within her the spirit of reverence, and the life she lives is one in which worship and the study of the will of God have no small share. She has a seat and is at home in the sanctuary; she is also constant and earnest in the quiet chamber of devotion; she knows well that the happiness of her home and the well being of her household depend upon the favour of the heavenly Father.

2. Purity. She is a "virtuous woman" (ver. 10). She gives her whole heart to her husband, and enjoys his full confidence (ver. 11).

3. Industry. The writer dwells upon the labours she puts forth for the sake of her husband and her household.

4. Wisdom. (Ver. 26.) Her conversation is far removed from mere idle gossip or the vanities of an empty curiosity. She is familiar with "the Law of the Lord;" she knows what is the secret of lasting happiness. She can guide her sons and daughters in the way of life; and she instills her heaven born wisdom into minds that welcome it and will never lose it.

5. Kindness. "The law of kindness is on her lips." She is one that does not rule by the "constant droppings" of censure, but by the never-failing stream of gentleness and encouragement. Love, not fear, is the sceptre which she holds, and is the source of her strength.

6. Beneficence. (Ver. 20).

II. HER REWARD.

1. Affection and honour on the part of those who are nearest to her. Her husband trusts and praises her (ver. 28), and her children "rise up and call her blessed."

2. Strength and dignity in her home. She is "clothed upon with" the tributes woven by love and esteem. Her influence is felt much oftener than it is recognized, and long after her face and her voice are no longer seen and heard.

3. Security against future want. She "laugheth at the time to come," while those who lack her prudence and her skill have reason to shrink from the thought of it.

4. The prosperity of her relatives. Her husband, relieved of care and worry at home, is able to do his proper work, and succeeds in his sphere (ver. 23).

III. HER COMMONNESS IN THE KINGDOM OF CHRIST. It might be difficult to find "the virtuous woman" in the land and the time when Lemuet dwelt (ver. 10); but she may be found today in any number of Christian homes. Holding the faith of Jesus Christ, governed by his principles, living his life, animated by his Spirit, fulfilling his law of love, the wife and mother is to be seen taking an honored place, filling her home with the sweet fragrance of purity and affection, exerting her benign and gracious influence on her husband and her children. You have not to take a long journey to reach her, nor to take much pains to find her; she is at home in "the castle of the noble, in the mansion of the wealthy, and in the cottage of the poor and the lowly."

1. Let us freely acknowledge our great indebtedness to her. Those who have had the priceless advantage of a mother possessed of the Christian virtues and graces have more to thank God for than if they had inherited a titled name or an ample fortune.

2. If it be open to us, let us join her ranks. To be a woman living under the commanding influence of Christian principle, breathing a Christian spirit, and shedding a Christian influence in the home in which we live, - what is there, this side the gate of heaven, that any human spirit could more wisely wish to be? To be such is to be doing a most excellent work of God; it is to be filling a most honourable and useful sphere. - C.