Commentary Upon Proverbs, Chapter 31
THE XXXI. CHAPTER.
1 A gathering together of the vvordes of king Lemuell, vvherewith his mother inſtructed him.
THis chapter conſiſteth of two parts, the one the title, the other the diſcourſe it ſelfe. In the title, which is contained in this entrance thereof, two perſons are ſpecified, the one, Lemuell, or Lemoêl, the other, the mothe… of this Lemuell. Salomon is called Lemuel, by taking away the firſt letter of his name in Hebrew to wit Shin, & by adding to the laſt letter thereof the word El, which ſignifieth God. This name was giuen vntounto Salomon by his mother, that thereby he might be put in minde, that as his parents had dedicated him to the Lord, ſo the Lord had promiſed to be his father. The ſentences ſet downe in this chapter, are called the wordes of king Lemuell, not for that they were vttered by him, but for that they were committed by him to writing, when as now he was a king. They are then the wordes not of Salomon but of Salomons mother, but who ſhe was, it remaineth now to be inquired. It is manifeſt, that the mother of Lemuell was Beerſheba, who indeede once fell moſt grieuouſly, but afterward vnfaynedly repenting, ſhe walked in the feare of the Lord, a teſtimonie whereof we hauehave in that care which ſhe had of informing her ſon therein, which how notably ſhe did, may appeare in the preceptes following in this chapter.
2 What my ſonne, and vvhat ô ſonne of my vvombe, and vvhat ô ſonne af my vowes?
The title of this chapter being ended, the diſcourſe it ſelfe followeth, which containeth partly a preface, partly ſundry preceptes. The preface cōprehended in this verſe, declareth, how Bathſheba vſed three reaſons, to perſwade or allure Salomon vntounto the receiuing of her inſtructions. The firſt reaſon is taken from the bond of nature, what my ſonne? This argument may thus be concluded, a ſonne ought to obey his parents, thou art my ſon: thou oughteſt therfore to obey me. The ſecōd, is drawen frō the right of deſert. What ô ſonne of my wombe? Thus it may be framed, he which hath bene bought moſt dearely, ought to obey moſt dutifully, thou haſt coſt me much paine, thou oughteſt thē with all reuerēce, to kearkē to my voyce. The third is deriued from the rule of pietie or Religion, and what ô ſonne of my vowes? It may thus be made plaine, he for whoſe welfare ſacrifices hauehave bene offred and promiſes made vntounto the Lord from time to time, is tyed in cōſcience to obey that perſon in lawfull things, who hath made and performed ſuch ſolemne vowes in his behalfe, thou art he for whom ſacrifices hauehave bene offred, and I am ſhe who for hath made ſuch vowes, conſcience then bindeth thee to heare and regard my preceptes.
3 GiueGive not thy ſtrength vntounto vvomen, nor thy vvayes to them vvho cauſe kings to be deſtroyed.
The Preface being finiſhed, certaine preceptes now follow, wherein Bathſheba partly informeth Salomon how to carrie him ſelfe in the gouernment of the common wealth, and partly directeth him as concerning the eſtate of a priuate familie. The former kind of inſtruction is of two ſortes, the one ſhewing what vices Salomon is eſpecially to ſhunne, the other declaring what duties he is to practiſe. The former vice from which Bathſheba diſſwadeth her ſonne, is fornication. GiueGive not thy ſtrength vntounto women, nor thy wayes to them who cauſe kings to be deſtroyed. See the roote of this precept Deut. 17.6. The ſame kinde of ſpeech. 1. Cor. 6.18.In that ſhe willeth him not to yeeld his ſtrength vntounto women, ſhe ſheweth that fornication will not onelyonly dull his wits, but weaken the conſtitution of his body. In that ſhe calleth ſtrāge women,See examples of the truth hereof in Hamor and Sechem and in Dauid. thoſe, who cauſe kings to be deſtroyed, ſhe declareth that they do much hurt not onelyonly to the perſons of Princes, but to their ſtates & crownes alſo.
4 Farre be it from kings (ô Lemoel), farre be it from kings, to bib in vvine, and from Princes *The deſire of.to deſire ſtrong drinke.
5 Leſt *Or he.they drinke and forget the decree, and chaunge the iudgement of any that are afflicted.
6 GiueGive ye ſtrong drinke vntounto him that is ready to periſh, and vvine vntounto them that are bitter in heart.
7 Let him drinke that he may forget his *Or pouertie.affliction, and remember his miſerie no more.
The ſecond vice from which Bathſheba diſſwadeth Salomon, is drunkenneſſe, whereof ſhe ſpeaketh in theſe words. Farre be it from Kings ô Lemoel, &c. The vſe of wine is not forbidden Princes in theſe wordes,See a precept of this kinde, Leuit. 10.9. & 1. Tim. 3. but the abuſe or immoderate vſe therof, from which as priuate perſons ſhould be farre off, ſo eſpecially magiſtrates. Great cauſe there is why rulers aboue all other people ſhould take heed of bibbing in wine, Leſt they drinke and forget the decree &c: ſeeing otherwiſe they being ouerſhot, may ſo for the time looſe their wits, as that they neither can remember the written law, nor diſcerne the truth. Rather then, GiueGive ye ſtrong drinke vntounto him that is readie to periſh, and wine vntounto them that are bitter in heart. In this verſe is declared, that ſtrong drinke which is poyſon to Princes, is a medicine to the afflicted. The ſenſe of it is this, reach out a large cup of comfortable drinke to that party, who by reaſon of famine or weakneſſe, or wearineſſe, is at deaths doore. Beſtow alſo a good cup of wine, (which creature maketh glad the hart of man,) on him, who in conſideration of his loſſes or croſſes, is ſwallowed vp with extreme ſorrow. Let him drinke that he may forget his affliction, and remember his miſery no more. Let him, who by reaſon of ſome outward aduerſitie is readie to periſh, take a plentifull draught of ſtrong drinke, that being therewith refreſhed, he may not thinke of the matter of his affliction. Moreouer, affoord a large cup of wine to him who is inwardly troubled in mind, that by this meanes the thorne of griefe which pricketh his hart, may wholly or in ſome part be pulled out. It is farre from the intent of the ſpirit of God, to allow exceſſe or carowſing in anie, neither doth the doctrine confirme or warrant the corrupt cuſtome of offering ſtrong drinke either to malefactors drawne to execution, or to ſicke perſons labouring on their deaths beds for life, at which time they ought to be moſt ſober and watchfull. Onelie, theſe inſtructiōs tend to declare, that ſome, as namely thoſe who are in extreme aduerſitie, cannot onelyonly beare a large quantitie of ſtrong drink without hurt, but receiue much good thereby, which being taken in the ſame meaſure by ſome in proſperitie or authority, would vtterly ouerthrow them, or make them vnfit to follow their callings.
8 Open thy mouth for the dumme, in the cauſe of all the *See this phraſe. Pſal. 79.11.children of deſtruction.
9 Open thy mouth, iudge righteouſly, and plead the cauſe of the afflicted and the poore.
The vertue which Bathſheba would hauehave her ſonne eſpecially to remember in the courſe of his gouernment, is here ſpecified and commended by her vntounto him.*See Exo. 22.23. Ier. 23.6. Before. 24.10.11. Open thy mouth for the dumme, ſpeake boldly in the behalfe of the oppreſſed, who becauſe they cannot or dare not plead for themſelues, may well be called dumme. In the cauſe of all the children of deſtruction. Maintaine the cauſe of all who are wronged, neither onelyonly of thoſe who are vniuſtly purſued, but of thoſe who deſeruing no ſuch matter, are condemned or neere to be executed. Open thy mouth, iudge righteouſly, &c, miniſter iuſtice couragiouſly and indifferently to euerie one, but eſpecially maintaine the cauſe of the fatherleſſe, widow, ſtranger, and poore perſon.
10 Who ſhall finde a vertuous woman? for her price is farre aboue the pearle.
Bathſheba commeth now to deſcribe and commend a good huſwife. Her moſt rare excellencie is ſhewed in this verſe. By demanding the queſtion ſhe declareth, that many find bewtifull & rich women, but few a good or godly wife, who is a ſpeciall gift of God. By comparing a vertuous woman with pearles, ſhee inſinuateth that ſhe is not onelyonly a rare but an excellent bleſſing of the Lord. For it is well knowne, that pretious ſtones or pearles, are in great account among all people. Moſes praiſeth the riuers of paradiſe by the pretious ſtones which therein are found. Iohn reſembleth the pillers of heauē vntounto pretious ſtones, and the gates thereof vntounto pearles. In the garments of Aaron the Lord would hauehave diuers pretious ſtones placed, to the end they might be moſt pretious and glorious. Thus much then here is ſhewed, that an honeſt matrone is a ſingular iewell, and the glorie of a familie.
The heart of her husband truſteth in her, and he ſhall hauehave no need of ſpoile.
12 She will do him good and not euill, all the daies of her life.
Herein is ſhewed, how the vertuous woman behaueth her ſelfe toward her husband, who is the chiefe in the familie, or among thoſe with whom ſhe is conuerſant. The heart of her husband trusteth in her. Her huſbād whether he be abſent or preſent, neuer doubteth either of her chaſtitie, or of her ſecrecie, or of her care in looking to her familie. And he ſhall hauehave no neede of ſpoile. Moreouer, he ſhall not wāt any neceſſaries, or through pouertie be compelled to robbe or ſpoile abroad, becauſe this good matrone will fill his houſe with plentie of all things needfull or delightſome. She will do him good & not euill, all the daies of her life. The vertuous wife is cōſtant in her louelove toward her husbād. In youth, in age, in proſperitie, in aduerſitie, in ſickneſſe, in health, ſhe doth what good ſhe cā vntounto him, in his body, his ſoule, & his eſtate. She prouideth ſuch food as may nouriſh him, ſhe ſtirreth him vp to ſerue God, ſhe ſaueth his goods as much as is poſſible. She lowreth not on him with her lookes, ſhe croſſeth him not in her words, ſhe vexeth him not by her deeds. If ſhe know any thing which will pleaſe or profit him, about that ſhe goeth with all ſpeed. If ſhe perceiueth ought that will offend or hurt him, that ſhe auoydeth and ſhunneth with all care.
13 She ſeeketh woole and flaxe, and vvorketh it chearefully vvith her hands.
The labour wherein this good huſwife exerciſeth her ſelfe, is ſpecified in this ſentence. She ſeeketh woole and flaxe, ſhe doth occupie her ſelfe in thoſe workes, which as they are proper to her ſex, ſo are they profitable for her familie, in as much as woole and flaxe being trimmed and perfected, ſerue to make couerings and cloathings. And worketh it chearefully with her handes. She not onelyonly prepareth the matter of worke, but laboureth her ſelfe with a delite and courage.
14 She is like the ſhips of marchants, ſhe bringeth her foode from a farre.
Herein the painfulneſſe and prouidēce of the vertuous woman is painted out by a very fit ſimilitude. As then marchants ſhips carying forth ſome one cō moditie to forrein countryes, returne thence bringing home ſundry other for it; ſo ſhe ſending out or ſelling her cloth, therewith buyeth corne, oyle, and ſpices, and by her wiſedome bringeth into her houſe, the things which growing in other ſhires or countryes came from farre. Thus ſhe is fraught as full of neceſſary prouiſion, as any veſſell on the ſea is with wares.
15 And ſhe riſeth vvhiles it is yet night, and giueth the portion to her houſhold, and the *Or according to ſome the task.ordinarie to her maydes.
Firſt here, the watchfulneſſe of the good matrone is commended. She riſeth whileſt it is yet night. She is ſtirring betimes in the morning euen before the light, being vnlike to the nice dames of theſe dayes,This vigilancie is often commē ded in the Saints, as in Abraham, Gen. 22. and in Ioſua. Ioſ. 3. who ſoke in their beds till noone oftentimes. Secondly, her humanitie or equitie toward her ſeruaunts, is prayſed. She giueth the portion to her houſhold, and the ordinarie to her maydes. Albeit ſhe rayſeth vp her ſeruannts betimes to worke, yet ſhe is not cruell toward them, but giueth them their foode in due ſeaſon.To this dutie housholders are exhorted 1. Tim. 5. Col 4.1. See Gen. 16.1. 1. Chro. 16. for proofe hereof. Houſholders and rulers in old time did not giuegive their ſeruants ſo much foode as they would deuoure, but they gaue to eueryevery one a certaine portion of bread and meate.
16 She conſidereth a field and getteth it, and vvith the frute of her hands ſhe planteth a vyneyard.
Now Bathſheba declareth, how a good houſwife increaſeth her ſubſtance by all good meanes. She conſidereth a field and getteth it. She by her diligent labour hauing gotten money or money worth, after due cō ſideration of eueryevery thing, bargaineth for a parcell of ground, whereby great commoditie may redounde vntounto her, in as much as land being well tilled, bringeth forth corne and much good frute. And with the frute of her hand ſhe planteth a vyneyard. Moreouer, by the gaine of her labour ſhe purchaſeth a vineyard, which being a pretious poſſeſſion, ſhe ſetteth it with moſt choiſe plants. She is then vnlike to thoſe Iezabels who by wicked meanes draw vntounto them ſelues or their husbands,1. Kings. 21. poore mens fields and vineyards.
17 She girdeth her loynes with ſtrength, and ſtrengtheneth her armes.
Herein is ſhewed, after what ſort the painfull wife followeth her buſineſſe. She girdeth her loynes with ſtrēgth, &c. As one ready to runne a race, or to wreſtle with a champion, ſhe flieth about her worke, and ſetteth on it with a courage. Her garments hang not looſe about her, but ſhe tucketh thē vp that ſhe may be the more nimble. She is then vnlike to many nice dames, who wil ſet their finger to no worke, nor ſcant ſtirre about the houſe.
18 She tasteth that her marchandiſe is good, her candle is not put out in the night ſeaſon.
As before the vertuous woman hath bene commended for her early riſing, ſo now ſhe is prayſed, for her late ſitting vp about her worke. She taſteth that her marchandiſe is good, ſhe findeth by experience, that her ſelling of cloth is profitable, her candle is not put out in the night ſeaſon, for this cauſe ſhe ſitteth vp late at her worke, being loth to looſe any time.
19 She putteth her hands to the vvheele, and her hands handle the ſpindle.
As before this painfull matrone was brought in dreſſing and carding her woole and flax, ſo now ſhe is preſented to our view, ſpinning and perfecting the ſame. This worke is moſt agreable to that ſex, moſt needefull for the familie, and may be followed at all times, for which cauſes it is not by women to be neglected.
20 She openeth the palme of her hand to the poore, and ſtretcheth out her hands to the needie.
The vertuous matrone is commended now for her liberalitie.So should all do. Ephe. 4. So did Abigail. 1. Sam. 25. and Dorcas Act. 9. She openeth the palme of her hand to the poore, She giueth plentifully to thoſe who want, and ſtretcheth out her handes to the needie. Moreouer, ſhe franckly reacheth out her almes to thoſe who are in neceſſitie. She is then vnlike to thoſe ſauing cribs among vsus now a dayes, who will rather ſee the poore members of Chriſt periſh then beſtow a peny on them.
21 She feareth no hurt to her familie thorough the ſnow, for all her familie is cloathed vvith double.
The wiſe matrone is here prayſed for her forecaſt. She feareth no hurt to her familie, &c. ſhe prouideth aforehand ſhift of warme and thicke clothes for all vnderunder her roofe or gouernement, that they may be harneſſed againſt the extreme cold of winter.
22 She maketh her ſelfe *Or couerlit….carpets, fine linen and purple is her aray.
Now, the good huſwife is commended, for her furniſhing of her ſelfe with ornamentes meete for her degree. She maketh her ſelfe carpets, &c. Of the woole and flaxe which ſhe got at the beginning, ſhe worketh and prepareth ſtore of comely couerings for boord and bed, and garments for her body. Fine linen and purple were the richeſt attire in auncient times, as may appeare in that it is ſaid of the rich man in the Goſpell, that he was clothed in purple and fine linen. God diſaloweth not in women decent apparell, no nor rich attire, ſo that they keepe them ſelues within their degrees, and be of a lowlie minde. But if they be proud or louelove gay garments, God will giuegive them a ſackcloth in ſteed of a ſilke gowne,Eſay. 3. and rags in ſteed of their ſtarched and painted ruffes.
23 Her husband is knowen in the gates, vvhen he ſitteth with the elders of the land.
The prayſe of the vertuous matrone is herein enlarged, by the care which ſhe hath of prouiding comly apparell and rich ornaments for her husband. Her husband is knowen in the gates, &c. her husband alſo ſhineth as a ſtarre in thoſe coſtly and curious robes, which ſhe by her cunning hath made for him, in regard whereof alſo he is the more noted, ſpoken off, & reuerenced in the place of iudgement, where he ſitteth on the bench with the other rulers of the countrey. For in old time, women eſpecially were exerciſed in making and working of garments, who hauehave a gift giuen them by the Lord that way, ſo that oftentimes they excell men in needle works. In old times alſo, iudgements and contracts were exerciſed and kept,Ruth. 4.1. Gen. 23.18. 2. Kings 7.17. not in the market place as among vsus; but in the gates of townes or cities, as appeareth in diuerſe places of the Scripture.
24 She maketh *Or lawne, or cambricke.ſheets and ſelleth them, & giueth girdles to the marchants.
Bathſheba now reporteth, that the good houſwife cōtēteth not her ſelf only, with preparing of garmēts for the vſe of her ſeruants, for her owne vſe, & for her husbands vſe, but that ſhe maketh comely ornamēts to ſell, to the end ſhe may enrich her eſtate. The Hebrew word tranſlated ſheets, doth not only ſignifie any ſuch fine linnen as lyeth on the bed, but anie linnen veſture which men weare, or fine cloth wherein the bodie is enwrapped when the life is departed out of it.Iud. 14.13. This is then a thing praiſe-worthy in houſholders, and namely in the miſtreſſes of families, when they will not only hauehave a care to ſaue, but ſet to their hād to get a penie as we ſay.
25 Strength and honor is her clothing, and ſhe laugheth at times to come.
The vertuous woman is herein affirmed to be inwardly decked with ſundrie gifts of the holy Ghoſt,See like ſayings 1. Tim. 2.9. …-Pet. 3.3. See the ſame phraſe in the ſame ſenſe, Pſal. 93.1. as with garments. Strēgth and honor is her clothing, courage or pacience, together with comely behauiour, conſiſting in ſobrietie, chaſtitie, and ſuch like vertues, are as it were her ſpirituall apparell. She endureth all labours and aduerſities conſtantly and without ſhrinking. Againe, ſhe carrieth her ſelfe in all meekneſſe, modeſtie,See this phraſe in this ſenſe, Iob. …9.10.25. & as it were with a grace in all her actions. And ſhe laugheth at times to come, ſhe is ſecure as concerning the loſſes or croſſes which in time to come may befall her. She feareth not the danger of child bearing, or death, or the day of iudgement. Yea on the contrarie ſide, ſhe reioyceth to thinke, what rewards of her paines ſhe ſhal receiue in the end. Euen as thē a valiant ſouldier putting on him ſtrong and bright harneſſe, marcheth boldly in the field, not fearing the ſpeare nor ſword of the aduerſarie: ſo ſhe albeit a woman, yet taking to her the courage of a man, yea being armed with the whole armour of God, is patient in enduring preſent afflictions, and ſecure as touching troubles to come. Let then Chriſtian womē decke them ſelues with modeſtie and ſobrietie, rather then with frizled haire, or gold, or pearles, or coſtly attire. Let them be afrayd of no terror, conſidering, that as if they continue in the faith and in ſobrietie, they ſhall be ſaued euen in the ſtate of bearing of children, ſo it is a thing praiſeworthie in them, who by conſtitution of bodie are weake, and by diſpoſition of mind timerous, to be ſo ſanctified by grace and fortified by Gods ſpirit, as to endure all things to the glorie of God, and to feare nothing which God hath forbidden to feare.
26 She openeth her mouth in wiſedome, and the law of grace is in her tongue.
See examples in Abigaile, Sarah, Heſter, the Queene of Sheba Mary, Elizabeth and Priſcilla.The vertue wherby in this verſe the holy matrone is praiſed, is the right guiding of her ſpeech. She openeth her mouth in wiſedome, ſhe talketh not raſhly, vndiſcrretly, or vnſeaſonably of matters, but prudently & ſoberly. And the lawe of grace is in her toung. Moreouer, ſhe ſpeaketh not of toyes or of trifles, but of faith, of repentance, of the feare of God, of ſuch other duties and points of religion. This is that wherof the Apoſtle Paule ſpeaketh, when in his Epiſtle to Titus he requireth of Chriſtian matrones, that they inſtruct the younger vntounto ſobrietie, to be louers of their husbands, and louers of their children.Tit. 2.3. There are many of this ſexe, who are ſo farre off from vttering gracious or godly ſpeeches, that as if that Sathā raigned in their tongues, they continually powre out blaſphemies, lyes, and euill words of all ſorts. But ſome againe there are, who abſtaine from ſuch corrupt communication, yea who take delight in talking of matters of religion, but yet howſoeuer the law of grace is in their tongues, yet they open not their mouthes in wiſedome. For they talke of good things without a grace, or otherwiſe then becometh them, yea they do nothing almoſt but talke, not being able to keepe ſilence when they ſhould.
27 She ouerſeeth the waies of her houſhold, and eateth not the bread of idleneſſe.
The vertuous matrone is in theſe wordes further commended for her faithfull diſcharging of her dutie in her calling and houſe.See a precept to this intent. 1. Ti. 5.14. She ouerſeeth the waies of her houſhold, as her mouth is ſeaſoned with grace, ſo her eyes are watchfull to ſee what euerie one doth, & to looke that nothing be loſt which ought to be ſaued. She is reſembled here vntounto one, who ſtanding in his watch, moueth his eies hither and thither to ſee who is comming and who is going. But here alſo this is to be obſerued, that ſhe goeth not about to ſpie what is done in other mens houſes, but that ſhe ouerſeeth her owne. Moreouer, as is added, She eateth not the bread of idleneſſe. Pſal. 127.She is not an idle beholder of the waies of her familie, but ſhe ſetteth her hand to labor her ſelfe among the reſt. Thus ſhe eateth not the bread, for which ſhe neuer tooke paines, but the food of labour or trauaile as the prophet ſpeaketh in the pſalme. And ſurely he that will not labour,2. Theſſ. 3. ought not to eate.
28 Her children riſe vp and call her bleſſed: her husband alſo praiſeth her, ſaying,
29 Many *Or daughters.women hauehave done vertuouſly, but thou ſurmounteſt them all.
30 Fauour is deceitfull, and bewtie is vain, a woman that feareth the Lord, ſhe ſhalbe praiſed.
31 GiueGive her of the fruites of her hands, and let her workes praiſe her in the gates.
In this concluſion of the Chapter, Bathſheba declareth, that the vertuous matrone of whom ſhee hath ſpoken all this while, getteth exceeding praiſe vntounto her ſelfe, by her wiſe gouerning of her houſe. Her children riſe vp and call her bleſſed, her ſonnes and daughters come vp to preferment and honour, by reaſon that they hauehave bene well brought vp by her. Moreouer, they teſtifie in word & deed, that their mother hath not neglected them, nor let them done what they liſt in their youth, but brought them vp in the feare of God and good qualities, for which cauſe they extoll her. On the contrary ſide, many children now adaies curſe their mothers, becauſe they cockered and ſpoiled them when they were young, and indeed well may they, ſeeing for want of good education in tender yeares, they come in elder age to miſery & ſhame. Her husband alſo praiſeth her ſaying, neither onelyonly do the children of the godlie matrone commend her, but her husband alſo praiſeth her, concluding her in thought and ſpeech, to be the onelie paragon of the world. Many women hauehave done vertuoſly, but thou ſurmounteſt them all. To the end that the husband of this vertuous wife, may highly extoll her according to her deſert, herein he compareth her with other women, who hauehave verie well diſcharged their duties, but not ſo worthilie as ſhe. Many women &c. Thou ſurpaſſeſt euen the moſt excellent matrones that euer liued. Fauour is deceitfull and bewtie is vaine, a woman that feareth the Lord, ſhe ſhall be praiſed. Now, the louing huſband to the ende that he may ſhew, that a vertuous woman is onelyonly and truly worthie to be praiſed, compareth her with thoſe, whom the multitude is wont moſt to eſteeme and commend. Fauour is deceitfull, comelineſſe of perſonage or an outward grace, is as a ſhadow which hath no ſubſtance. Moreouer, it cauſeth men oftentimes to go aſtraie. Finally, vnderunder it, many vices are hid. For diuerſe that hauehave well fauoured countenances, hauehave ill fauoured cōditions. Bewtie is alſo vaine. A good colour or a good complexion, is but a fading floure, which by ſickneſſe, ſorrow, age, and death, withereth and decaieth. Indeed theſe two things, are of themſelues good things, for the which ſundrie women in the ſcripture are praiſed,As Sarah, Gen. 12, Rebecca, Gen 24. Rachel, Gen. 29. Abigail. 1. Sam. 2▪ 5. Heſter, Heſt. 2. See the ſame …udgement of the Spirit of God. 1. Pet. 33. 1. Tim. ….9. Such women were Nanna, Debora. Marie, …nd Elizabeth. but they are but fraile good things, and inferiour to the feare of God. For this cauſe it is further more ſaid, That, a woman that feareth the Lord, ſhe ſhall be praiſed. The garland of praiſe is onelyonly to be ſet on her head, who beleeueth in God, repenteth of her ſinnes, practiſeth good workes, and walketh faithfully in her calling. GiueGive her of the frutes of her hands, and let her workes praiſe her in the gates.
In this laſt verſe, husbandes are prouoked to recompence the paines of a vertuous wife with due rewards. GiueGive her of the frutes of her hands, euē as in games and conflicts, the conquerers are both rewarded with ſome price, & praiſed openly in ſome publike aſſemblie by a ſolemne proclamation: ſo let the vertuous matrone hitherto ſpoken off, enioy and receiue neceſſaries and worldly goods, which ſhee hath gotten with her owne hands, and let her be commended, not in corners alone, but in publike places. Diuerſe huſbands are ſo wicked and dogged to their wiues, that although they be not onelyonly well giuen, but ſo painful and gainfull in their callings, that they euen by their induſtrie maintaine all; yet they keepe them oftentimes without a peny in their purſe, neither will they affoord them a good word. But how ſo euer ſuch miſerable wretches deale thus hardly with their faithfull and painfull yokefellowes, yet ſuch vertuous women as dutifully walke in their callings, ſhall be commended alwaies by the good, and rewarded by God himſelfe. But (to conclude this point & therwith this treatiſe) the praiſe of a vertuous woman is here ſo largely ſet down, and ſo exactly handled, not only to the end that Salomon might be directed in the choiſe of his wife, but that the price of ſuch a iewell, being made knowne to all, the goodneſſe of the Lord in giuing ſuch an helper to man, may appeare the more clearely, ſuch an helper I ſay, as may not only greatly further him in the affaires of this life, but as a fellow heire of glorie, go hand in hand with him vntounto heauē, there to remaine for euer with Chriſt, in whom is neither male nor female, who is the head of man as man is the head of the woman, but the head of Chriſt is God euen the Father, to whom with the Sonne, and the Spirit, three incomprehenſible perſons in one infinite eſſence, be all praiſe and glorie, both now and for euermore. Amen. Amen.
FINIS.