Annotations Upon the Books of Poetry, Proverbs · Chapter 31
CHAP. XXXI.
Verſ. 1. THe words of king Lemuel, &c.] That is, king Solomon. Becauſe there was no other king of Iſrael or Judah of this name, and becauſe in the Hebrew there is much affinity betwixt theſe two names, Lemuel and Solomon, this I conceive cannot be queſtioned. The word Lemuel is by interpretation, of God, or to God; or, as ſome would have it, God to him, or, God with him. And therefore it is probable that this name was given him, to ſignifie, either that he belonged to God, as his ſon or ſervant, or that he was of God or by God ordained to be king of Iſrael, or at leaſt that his mother deſired it ſhould be ſo. But now whether this name was given him by ſpeciall direction from God, (the rather becauſe Solomon was to be a type of Chriſt, the Lords anointed, the true Immanuel) or whether Solomon ſpeaking of himſelf here in a third perſon, gives himſelf this name, or whether it was his mother that gave him this name, when ſhe ſaw he was to ſucceed or had ſucceeded his father in the throne, (which ſome are the more inclined to think, becauſe it is his mother here that calleth him Lemuel;) it cannot be certainly determined. However it is clear, that they are called the words of king Lemuel, becauſe it was king Solomon that wrote them, and left them upon record; for that they were the words which Bathſheba his mother ſpake to him, is evident by the following clauſe, the prophecy that his mother taught him; to wit, either when ſhe firſt diſcovered his naturall temper enclining to thoſe ſins which here ſhe warns him to avoid; or rather in his tender years, when her love only made her fear leſt he ſhould daſh upon theſe rocks; or when haply, by the extraordinary guidance of Gods ſpirit, ſhe foreſaw his danger in theſe regards, and ſo laboured by theſe holy inſtructions to antidote him againſt theſe ſins: for which cauſe it is, as ſome think, that theſe inſtructions are here called a prophecy. But for that ſee the Note chap. 30.1. Before Solomon had told us chap. 4.3, 4. how his father inſtructed him; and here now he tells us how his mother alſo taught him. And obſervable it is, that though Bathſheba had ſinned ſo hainouſly as ſhe had done; yet upon her repentance, ſhe was ſo far honoured of God, as to be the mouth of his ſpirit for the uttering of part of the canonicall Scripture.
Verſ, 2. What, my ſon! and what, the ſon of my womb! and what, the ſon of my vows!] That is, for whoſe being & birth, for whoſe life & well-doing every way, for whoſe advancement to the crown, & praiſe-worthy carriage of thy ſelf in that place of honour, & for whoſe eternall ſalvation, I have offered up ſo many prayers and ſacrifices, and made ſo many vows and promiſes to God: ſo that all theſe patheticall expreſſions were but to imply, that he was her dearly-beloved ſon, and conſequently, that what ſhe now ſpake to him, proceeded from her tender affection to him; and that in theſe regards he was bound not to deſpiſe her counſell, but rather to hearken the more affectionately to her. As for that manner of ſpeech which ſhe here uſeth, What, my ſon! and what, the ſon of my womb! &c. it is an abrupt kind of ſpeech, importing abundance of affection, even more then could be uttered, and that eſpecially by the frequent repetition of that word ſon. Some conceive it is a form of ſpeech tending to ſtirre up the party ſpoken to, to mind ſeriouſly what is ſpoken; as if ſhe had only ſaid, Ah, my dear ſon, hearken diligently to me. But rather ſome word is to be underſtood that is not expreſſed, What, my ſon! &c. as if ſhe had ſaid, What thinkeſt thou, my ſon? or, What affection doſt thou bear towards me? or rather, What ſhall I ſay to thee, or deſire and require from thee? what counſell or charge ſhall I give thee, rather then this which I ſhall now ſay to thee?
Verſ. 3. Give not thy ſtrength unto women, &c.] That is, the ſtrength of thine eſtate, body and mind; ſee the Notes chap. 5.9, 10. and 7.26: nor thy waies to that which deſtroyeth kings; that is, neither do thou imploy thy ſelf in following that which doth commonly deſtroy, not men of ordinary rank only, but even princes and kings, to wit, the ſin of uncleanneſſe, and haunting the company of whoriſh women; by whom and for whoſe ſakes, not the perſons only of kings, but their kingdomes alſo are many times deſtroyed.
Verſ. 4. It is not for kings, O Lemuel, it is not for kings, to drink wine, &c.] That is, to drink it immoderately; not for refreſhing and ſtrength, but for drunkenneſſe, and as taking delight in drinking: for otherwiſe there is no queſtion to be made, but that the daintieſt of drinks, as well as of meats, was lawfull for kings and princes, rather then for thoſe of an inferiour rank and quality.
Verſ. 5. Leſt they drink, and forget the law, &c.] This is ſaid, either 1. becauſe magiſtrates, when their brains and wits are intoxicated with overmuch drinking, are not indeed able to tell what is law, nor to diſcern betwixt right and wrong in the parties contending; or 2. becauſe by much drinking men, frequently become ſtupid, and blockiſh at all times, Hoſ. 4.11. whoredome and wine and new wine take away the heart; or 3. becauſe men given to drunkenneſſe are wont to be carried away with their corrupt affections, which make them partiall in paſſing ſentence. As for the following clauſe, and per…ert the judgement of any of the afflicted, we muſt know that the afflicted are particularly mentioned, becauſe in judgement they are moſt frequently neg…ected and oppreſſed; or by the afflicted may be meant any that are wronged, and ſo fly to the magiſtrate to right themſelves.
Verſ. 6. Give ſtrong drink unto him that is ready to perish; &c.] To wit, through poverty or any other heart-breaking affliction; as Jacob in that regard is called, A Syrian ready to perish, Deut. 26.5. And indeed ſo it is explained in the following clauſe, and wine to thoſe that be of heavy hearts; but eſpecially in the following verſe, where a reaſon is given why wine and ſtrong drink was fitteſt for ſuch, Let him drink, and forget his poverty, and remember his miſerie no more; that is, no more at that time, being cheared up with that refreſhing drink he hath taken. I know that ſome underſtand by thoſe that are ready to perish, ſuch as through ſickneſſe are ready to faint, or malefactours condemned to die. And indeed that there was a cuſtome amongſt the Jews, to give wine to men that were condemned to die (which ſome think to be that which Amos 2.8. is called the wine of the condemned) is methinks very probable by that which is ſaid of our Saviour, as he was going to execution, Mark 15.23. that they gave him to drink wine mingled with myrrhe. But yet by the context it is evident, that thoſe words muſt be underſtood here in a more generall ſenſe. However, either this muſt be taken as ſpoken comparatively, not abſolutely, as if ſhe had ſaid, If it were lawfull for any to drink a little more then ordinary, it would be for thoſe that are in great affliction, that they may thereby forget their ſorrow; and not for kings and princes, that live in great proſperity and plenty, and are in danger thereby to forget the law: or elſe, the drift is, to ſhew that wine and ſtrong drink, though moderately taken, is fitter for the afflicted, then for kings and princes; and withall to imply, that ſuch a quantity of wine, as would no way hurt, but rather doe good to thoſe that are in great diſtreſſe, would utterly overthrow princes, and make them unfit for their imployments: for to be ſure exceſſe in drinking is not here allowed to the afflicted; this would rather encreaſe then abate their ſorrow.
Verſ. 8. Open thy mouth for the dumb, &c.] That is, ſuch as dare not, or, through ſhamefacedneſſe or ſimplicity, or any impediment in their ſpeech, are not able, or, through oppreſſion are not ſuffered, to ſpeak for themſelves: in the cauſe of all ſuch as are appointed to deſtruction; that is, that in their eſtates, body or credit, are in danger to ſuffer greatly, through the injuſtice of men, even to their utter undoing. But ſee the Note Pſal. 79.11.
Verſ. 10. Who can find a vertuous woman? &c.] To wit, that he may take her to wife? or, where can ſuch a wife be found? From hence to the end of the chapter, in two and twenty verſes, according to the number of the Hebrew letters, we have an elegant Poem, containing the deſcription of a good wife; and in the beginning of theſe verſes we have all the Hebrew letters, in order as they are in the Hebrew Alphabet: for which ſee the Note Pſal. 25.1. Whether it were compoſed by Solomon, as a character of his mother Bathſheba, and that upon occaſion of thoſe holy inſtructions of hers to him, which are here before recited, or by Bathſheba, for the direction of Solomon in the choice of a good wife, it cannot be certainly determined.
Verſ. 11. The heart of her husband doth ſafely truſt in her, &c.] That is, Her husband upon juſt grounds is from his heart confident of her faithfulneſſe to him, not only in regard of her chaſtity and ſecrecy, but alſo (which is indeed here chiefly intended) in regard of her well-ordering his houſhold affairs, which accordingly therefore he leaves wholly to her care: ſo that he shall have no need of ſpoil; that is, he ſhall not need to goe forth to war, to enrich himſelf with the ſpoils of vanquiſhed enemies, nor to uſe any unlawfull waies to ſtore himſelf with goods gotten by extortion and oppreſſion, and that becauſe ſhe by her induſtry and huſwifery will ſo abundantly furniſh her houſe, as if ſhe had ſhared in the ſpoils of ſome ranſacked city.
Verſ. 12. She will doe him good, and not evil, &c.] That is, good without any mixture of evil; not being a good wife in ſome reſpects, but a very bad one in others: all the daies of her life; that is, conſtantly, all the time ſhe lives with him, and in all conditions and changes, in youth and age, in proſperity and adverſity, in health and ſickneſſe, yea even after his death, if ſhe ſurviveth him, by ſpeaking honourably of him, and by doing good to his children and friends.
Verſ. 13. She ſeeketh wool and flax, &c.] That is, That her ſelf and family may not be idle for want of materials to work upon, ſhe provides them before-hand at the beſt rate: and worketh willingly with her hands; that is, with her own hands; ſhe doth not only ſet others on work. And obſervable it is, that the good huſwife of whom this is ſpoken, is withall deſcribed to be a woman of that rank, that verſ. 22. her cloathing is ſaid to be ſilk and purple, and her husband verſ. 23. to be known in the gates, that is, in the ſeat of magiſtracy.
Verſ. 14. She is like the merchants ships, she bringeth her food from afar.] This expreſſion may be uſed to imply ſeverall things: as 1. that by her continuall labour and diligence, like the merchants ſhip that ſails both night and day, ſhe gets wealth apace; 2. that her houſe is furniſhed with as much variety and plenty of all things that are neceſſary, yea even of thoſe things that are brought from forreign countries, as merchants ſhips are wont to be; and 3. that it is by the ſending forth of her manufactures, that thoſe forreign commodities are brought home by the merchants, whereof ſhe gets a ſhare.
Verſ. 15. She riſeth alſo while it is yet night, &c.] That is, before break of day, that ſo ſhe and her family may have time to doe their work in: and giveth meat to her houshold, and a portion to her maidens; both which ſome underſtand of a ſet portion and quantity of meat which ſhe is carefull to give to all in her family, not children only, but ſervants too; both thoſe that are to work all day in the field, and ſo are to carry their meat along with them, and the reſt alſo that are to work at home. But I rather conceive that by the portion mentioned in the laſt clauſe, which ſhe is ſaid to give to her maidens, that more eſpecially belong to her charge, is meant the ſeverall tasks that ſhe ſets them for their daies work. And thus her provident care is ſet forth in her early providing both meat and work for her ſervants.
Verſ. 16. She conſidereth a field, and buyeth it, &c.] That is, So far is ſhe enriched by her induſtry, that a field being profered to be ſold, ſhe conſiders of the conveniency of it, whether it be a reaſonable price for which it may be had, and whether the title be good, and whether ſhe be able to buy it, and accordingly ſhe goeth on in the purchaſe of it: with the fruit of her hands, that is, by her labour, or rather, with that ſhe hath gotten by her labour, by her handy-work and trading; she planteth a vineyard, to wit, in the field ſhe had lately purchaſed, or elſewhere. The meaning is, that ſhe improveth her ground to the beſt advantage.
Verſ. 17. She girdeth her loins with ſtrength, and ſtrengtheneth her arms.] That which is intended hereby is, 1. that ſhe diligently and couragiouſly prepares her ſelf for her labours; 2. that ſhe ſtoutly undertaketh and goeth on with her work, with confidence of going through with what ſhe undertaketh; and 3. that by beſtirring her ſelf in her ſeverall buſineſſes ſhe preſerveth and encreaſeth her ſtrength: for as ſloth weakens the ſtrength of mans body, ſo moderate excerciſe and labour doth tend to the health and ſtrengthening of it. But now in the expreſſion here uſed there is doubtleſſe an alluſion to womens tucking up of their garments about their loins, and their ſleeves about their arms, when they mean to buckle themſelves luſtily to their work, and to beſtir themſelves nimbly in it: as likewiſe to that which is known by experience, namely, that girding ſtrengtheneth the loins.
Verſ. 18. She perceiveth that her merchandiſe is good, &c.] That is, She taſts the ſweet of her labour; beſides the good it doeth her for her health, ſhe finds that her diligence & good huſwifery redounds much to her profit, as much as if ſhe were imployed in ſome gainfull way of merchandiſe; & herein ſhe takes great inward complacency, & contentment of mind; which adds much to her happineſſe. Or elſe it may be meant of the manufactures which are made by her ſelf & her family, & then afterwards verſ. 24. ſold to the merchants, to wit, that ſhe finds by experience that hereby much is gotten, & that thereupon ſhe followeth her work the cloſer. Her candle goeth not out by night; to wit, ſeldome or never; as ſhe riſeth up early, ſo ſhe ſits up late at her work.
Verſ. 19. She layeth her hands to the ſpindle, & her hands hold the diſtaffe.] And thus ſhe not only holds her maids to their work, but ſhe alſo takes her turn amongſt them her ſelf in the very ſame work which they doe; which as it promotes the work in hand, ſo it greatly encourageth them. As rich & great as ſhe is, ſhe is not aſhamed neither of the diſtaffe nor the ſpindle.
Verſ. 20. She stretcheth out her hand to the poor, yea she reacheth forth her hands to the needy.] To wit, not only in paying the poor that are ſet on work by her, but alſo in lending & giving chearfully & bountifully, to thoſe that are very needy, even with both hands where their neceſſity requires it, whether they be near hand or farther off; yea in performing any offices of love for them, according to the need they have of her help in any regard. Now this is here inſerted, either to ſhew how her eſtate is improved by her induſtry & huſwifery, in that ſhe is able not only well to provide for her own, but alſo liberally to relieve the poor; or elſe, becauſe giving to the poor is indeed one of the beſt pieces of good huſwifery, in that through Gods bleſſing it brings in to the eſtates of thoſe that uſe it a great encreaſe.
Verſ. 21. She is not afraid of the ſnow for her houshold, &c.] To wit, for her children & ſervants: for all her houshold are cloathed with ſcarlet; that is, with garments of the beſt, according to their degree; ſuch as are for comelineſſe and ornament, & much more then ſuch as are warm to keep them from the cold. Indeed, conſidering that ſcarlet was far more common in thoſe countries then it is amongſt us, it is no way improper to ſay, that ſome ſervants & waiting-gentlewomen belonging to ſuch great families were cloathed with ſcarlet, eſpecially her husband & children, who may be here meant by her houshold. But yet this clauſe may be read alſo, as it is in the margin of our Bibles, with double garments; that is, many ſeverall garments, to be put one upon another; or, garments for ſummer, and garments for winter, thick and well-lined garments that will keep out the cold.
Verſ. 22. She maketh her ſelf coverings of tapestry, &c.] To wit, for the bed & board, yea & for the walls too, coverlets & carpets & hangings: her cloathing is ſilk & purple; & indeed God diſalloweth not rich attire in women, ſo that it be not above their degree, and that they continue to be of a lowly mind, and do not make that their chiefeſt ornament.
Verſ. 23. Her husband is known in the gates, when he ſitteth among the elders of the land.] Some Expoſitours conceive that this is here inſerted, to ſhew, that as ſhe was ſo happy in regard of her own goodneſſe, ſo alſo in her husband too; and that becauſe he was alſo an honour to her, as being famous amongſt his fellow-rulers for his rare gifts & eminent goodneſſe. But I rather think that this alſo; is mētioned by way of commending her, & that by this, that her husband is known in the gates, &c. (ſee the Notes Gen. 22.17. & Ruth 4.1.) is intended, either 1. that he might diligently at all times intend his publick affairs, being by his wives means freed from all care about all things at home; or 2. that there is ſpeciall notice taken of him for the handſome & comely attire wherewith, through her care, he is alwaies cloathed; or 3. that he is obſerved & much ſpoken of for his happineſſe, in regard of the high praiſes that are every where given of his wife.
Verſ. 24. She maketh fine linnen, & ſelleth it, & delivereth girdles unto the merchant.] To wit, girdles curiouſly wrought; for otherwiſe the merchant would not buy them, to carry them into forreign countries. And under this one particular all other curious ornaments of the like nature are comprehended. See Iſa. 3.24.
Verſ. 25. Strength & honour are her cloathing, &c.] That is, In her life and outward behaviour ſhe manifeſts her ſelf to be ſtrong & honourable. And by her ſtrength may be meant that magnanimity whereby ſhe was enabled chearfully to undergoe all the labour and diligence that belonged to her place and imployments; or more generally that ſtrong meaſure of grace, whereby ſhe was eſtabliſhed and confirmed in all wel-doing, and enabled to doe more and greater things then others in the waies of vertue and piety: And by her honour, that glory and fame and good report which thereby ſhe hath attained; or that grace and vertue which is an honour to her; or that vertuous and ſweet carriage of her ſelf with all gravity, meekneſſe, modeſty and ſobriety, which is comely and honourable in the eyes of thoſe that behold it. So the drift of theſe words is, to ſhew, that though ſhe is cloathed with ſilk and purple, as was before ſaid ver. 22. yet ſhe doth not ſet her affection on ſuch outward bravery, as vain and fooliſh women do only delight in, but ſhe hath other ornaments, to wit, theſe wherewith ſhe is inwardly adorned, wherein ſhe chiefly delights, and which are a greater glory to her, then any outward decking can poſſibly be. And she shall rejoyce in time to come; that is, ſay ſome, in her old age, becauſe ſhe may then take her reſt, and live comfortably upon that which by her induſtry ſhe had gotten in her younger years; or at the hour of her death, becauſe ſhe hath the teſtimony of her own conſcience, that ſhe hath not miſ-ſpent her time, but hath in her place laboured to diſcharge a good conſcience in every regard, and hath by her induſtry gotten a good eſtate to leave behind her for her children. But I conceive that the words muſt be taken more generally, that whatever happens in time to come, whether it be ſickneſſe, or death, or any great loſſes, or any other calamity whatſoever, ſhe is not ſollicitous nor troubled, but lives comfortably: ſhe is not like thoſe women, that having vainly waſted their eſtates and miſ-ſpent their time, do weep & mourn when ſuch changes come upon them; for whatever befals her, for the reaſons before-mentioned, the ſtore ſhe hath laid up before-hand, and the teſtimony of a good conſcience, ſhe enjoyeth much peace and chearfulneſſe of ſpirit.
Verſ. 26. She openeth her mouth with wiſdome, &c.] As if we ſhould ſay, She is not a woman talkative and given to much tatling, as too many women are, but when ſhe doth open her mouth to ſpeak, ſhe doth it with much wiſdome: her uſuall diſcourſe is concerning matters of true wiſdome, as when ſhe is catechiſing and inſtructing her family, and ſo likewiſe at other times; being ſtill ready upon all occaſions to teach them, not only the precepts of providence and good huſwifery, but alſo the myſteries of religion and godlineſſe. Yea of whatever it be ſhe ſpeaks, ſhe is wont alwaies to ſpeak adviſedly, diſcreetly, & graciouſly: and the law of kindneſſe is in her lips; that is, ſay ſome Expoſitours, ſh… is ever ſpeaking of ſhewing kindneſſe, and ſtirring up others thereunto; the law, that is, the doctrine of kindneſſe, and the manner how men ſhould be kind, is ſtill in her mouth. But I rather conceive the meaning of this laſt clauſe to be, that ſhe alwaies ſpeaks lovingly and kindly to all with whom ſhe converſeth, her husband, children, ſervants and others, ſhe is not harſh, pettiſh and froward in her language, as many women uſually are. And the reaſon why this is ſet down by this kind of expreſſion, and the law of kindneſſe is in her lips, may be, either 1. becauſe in ſo ſpeaking ſhe followeth the directions of the word & law of God; or 2. becauſe ſhe layeth a law, as it were, upon her ſelf, thus alwaies to ſpeak, unleſſe there be very juſt cauſe to the contrary; or 3. becauſe kindneſſe doth lay it as it were a law upon her thus to ſpeak, and ſhe obeyeth it; or 4. becauſe this her kind ſpeaking carrieth the force of a law or command, to make her husband and others ready to doe in a manner whatever ſhe would have them.
Verſ. 27. She looketh well to the waies of her houſehold, &c.] To wit, whether they do well and diligently diſpatch their houſehold-affairs, and whether they behave themſelves in all things as becomes Gods people.
Verſ. 28. Her children ariſe up and call her bleſſed, &c.] That is, they goe forth in publick, & there they commend her, to wit, by their commendable carriage of themſelves; or, being ſtirred up by the obſervation of thoſe many good things for which ſhe hath been here commended; they cannot contain themſelves, but do carefully addreſſe themſelves to ſound forth her praiſe. And indeed this I conceive is the true meaning of this expreſſion, Her children ariſe up and call her bleſsed. For becauſe when men that are ſitting would undertake to doe any thing, they muſt riſe up to doe it, therefore mens buckling themſelves to doe any thing is uſually expreſſed in the Scripture by this phraſe of riſing up: ſee Gen. 37.35. Exod. 2.17. and Joſ. 18.4. I know that many Expoſitours do otherwiſe judge of thoſe words, Her children riſe up, &c. as namely that hereby is intended, that when her children grow up in age, bodily ſtature, wiſdome and underſtanding, or that when they riſe to honour and preferment by means of the good education which ſhe hath given them, then they highly commend her both living and dead; or elſe that they riſe up by way of reverence and reſpect, when they ſpeak of her or to her. But becauſe the following words ſeem plainly to imply, that her husband alſo doeth the ſame, Her husband alſo, to wit, riſeth up, and he praiſeth her, and it cannot be properly ſaid, that the husband riſeth up according to theſe later ſenſes that are given of this phraſe, therefore I take the former expoſitions to be far the beſt. However, obſervable it is, who they are that are here particularly ſaid to have praiſed her, to wit, her husband and children. Becauſe they have reaped moſt good by her, and becauſe they have been moſt converſant with her, in regard that ſhe is one that keeps much within doors, and there her buſineſſe chiefly lyes, therefore their praiſes were moſt to be regarded.
Verſ. 29. Many daughters have done vertuouſly, but thou excelleſt them all.] This is the commendation given her by her husband and children.
Verſ. 30. Favour is deceitfull, and beauty is vain, &c.] Whether theſe words be to be taken as the words of Bathſheba or Solomon, or the good wives huſband, mentioned before verſ. 28. it cannot certainly be determined. However, by favour here is meant the comelineſſe of a womans perſon, and by beauty a good colour or a good complexion: and theſe things are ſaid to be deceitfull and vain, 1. becauſe beauty is many times artificiall and counterfeit; and 2. becauſe beautifull and well-favoured women have many times divers baſe and ill-favoured qualities, and ſo husbands are uſually deceived when they are guided thereby in chuſing their wives; and 3. becauſe they are ſubject many waies to decay and vaniſh away. And this cenſure of the vanity of beauty is here added, either to ſhew the reaſon why, amongſt other commendable qualities of the good wife, this was not mentioned, that ſhe was beautifull and well-favoured; or elſe by way of commending the good wife, in that whereas ſuch vain things as theſe other women do moſt affect, and the common ſort of people do moſt admire, ſhe ſeeks that ornament that is far better. But a woman that feareth the Lord, she shall be praiſed: as if he ſhould have ſaid, That women are fair it is no praiſe at all to them, becauſe it is born with them; but when they have learnt to fear the Lord, as this good wife doth, that is truly praiſe-worthy in them.
Verſ. 31. Give her of the fruit of her hands, &c.] That is, Let her comfortably enjoy the benefit of all her care and labours; or, let her be uſed as all theſe commendable qualities do deſerve: let her husband afford her bountifully, both whilſt he lives and at his death, all the encouragement that ſo good a wife doth deſerve; let her children and ſervants yield her all due reſpect, and let all extoll her. Yet it may be meant merely of commending her: Give her of the fruit of her hands, that is, Praiſe her according to her works; yea and that in publick, which is added in the next clauſe, and let her own works praiſe her in the gates; though ſhe keeps at home, as becomes a good huſwife, yet let her praiſe be ſpread abroad in the publick aſſemblies of the people. Yea and the expreſſion here uſed may alſo imply, that there would be no need of ſpeaking of her country or parentage, or any ſuch thing, nor of labouring by many words and by many rhetoricall flouriſhes to ſet forth her worth; if they but tell what ſhe had done, that would be abundantly enough to her praiſe: yea the very attire and ornaments worn by her husband, and other Rulers of the citie, which were of her making, would ſufficiently advance her praiſe.