sents many striking and valuable lessons. To the Hebrews, indeed, accustomed to a highly figurative mode of discourse, and a perpetual reference to proverbs and wise sayings, the various portions of this book seem singularly appropriate; and perhaps many of those holy women of old, of whom we read in the New Testament, learned by the study of this poem the duties enjoined by the God of their fathers on those who professed to be his servants. Some of the lessons which it teaches belong especially to older times; to days when patient, unremitting labor, and submission, and modesty, were the virtues most highly commendable in women: but all Scripture has been written for our learning, and its instructions belong to all times; and the Christian woman who has received a larger Bible, and a clearer discovery of divine light, has, while striving to imitate the virtues and graces here enjoined by God's Holy Spirit, the influence of even a stronger motive than any which Jewish females could feel, since Christ has said to his followers, "If ye love me, keep my commandments."

This poem has occupied much of the attention of the learned. The simple reader of Scripture would

infer from it one of two things. Either that it was the description of some woman whose character was present to the mind of the writer; or, that it was a picture of such a woman as the inspired writer would propose as a general example. It is by many supposed to have been written by Bathsheba, and intended as a direction to Solomon, under the name of Lemuel, in his choice of a wife.

It would seem, on reading the comments on Scripture, both of old and modern authors, as if learning sometimes served chiefly to perplex and confound simple things. Dr. Doddridge has observed, that the meaning of Scripture, as it presents itself to the unlearned but intelligent reader, is generally the sense in which it is intended; and, though some limitation must be made to this remark, especially in cases in which a knowledge of oriental character and customs aids in so important a manner the illustration of Scripture truth, yet it is, in the main, a just conclusion. Some of the fathers of the church, not content to see in this description a beautiful exhibition of female character, searched for a hidden meaning in its simple declarations. One believed that the virtuous woman shadowed forth the sens

itive soul, subject to the understanding and the reason. Another considered that God's holy word, the Scripture of truth, was thus signified. Some thought, with more apparent reason, that it was emblematic of wisdom; and many, with Ambrose and Bede, have regarded the virtuous woman as a type of the church of Christ. Leaving, however, these mystical and spiritual interpretations of the passage, we shall consider it as an example of moral and religious excellence, presented by God to every woman whose standard of life and character is found in his written word.

The word translated "virtuous," in the first verse of this poem, has a reference also to strength of character, and implies mental and moral energy, or courage. So, too, in the command of the apostle Paul, "Add to your faith virtue," the more strict reading of the word would be, "courage." "The word," says Bishop Patrick, "signifies both strength, or rather courage, and riches, and virtue. Thus, in the description of fitting persons for the magistracy, Jethro, in general, says, they should be anschee hajil, which we translate, able men; and then follows more particularly wherein their ability should

consist. Such as fear God, men of truth, men hating covetousness. I take therefore the word to include a great fear of God, which is so powerful as to endue one with courage to do well, when piety is contemned, nay,—laughed at and abused."

There is throughout this portrait a firmness and consistency of character, which renders it truly worthy of admiration, and which, owing to the sensibility with which women generally are endued, is a virtue demanding great moral and religious principle. Women, influenced as they necessarily are by their feelings and affections, and rendered, by their dependence on the stronger sex, more liable to adopt the sentiments of others, and to have the character moulded by those to whom they are attached, are peculiarly liable to a want of firmness in conduct. Yet the highest commendation of God is given to this strength of character. We find it recommended in the sacred writings, and especially enjoined on every Christian. "Wherefore add to

your faith virtue," says St. Paul; "be ye steadfast, unmovable, always abounding in the work of the Lord." Our Christian profession requires, indeed, to be held with firmness, in days when those who

are called Christian women are often found conforming so much to the spirit and manners of the world. "Hold fast," says the apostle, "the confidence and the rejoicing of the hope firm unto the end;" and we are to "hold fast our profession," seeing that we have "a great High Priest, that is passed into the heavens," and therefore by him we may approach boldly unto the throne of grace, to ask for that firmness and consistency which we so much need. And great encouragement, too, is given to firmness; for when we are desired to "hold fast the profession of our faith, without wavering," we are directed to the cheering consideration of the unchanging promises of Christ, "For he is faithful that promised."

There was among the Hebrews a strong and deep earnestness of character, contrasting remarkably with the listlessness and supineness of many oriental people; and the Scripture exhibits numerous instances of moral strength among the Jewish women. There was Miriam, the sister of Moses and Aaron, who, in those days when Israel's God had led them through the dry land, and overwhelmed their enemies in the deep waters, left the privacy of domestic life, and joined with all the Hebrew