Commentary on the Old Testament Volume 2-4, Biblical commentary 4 · Proverbs · Chapter 31
CHAP. XXXI.
THe Prophesie of King Lemuel, the words that his mother taught him. The name Lemuel, doth not much differ from Ithiel, Chap. 30. 1. for Vers. 1.Lemuel signifieth God with him, and Ithiel God with me. Now Salomon might well be called Lemuel, according to the signification of the word, because God was extraodinarily with him, as his History doth declare; for their conjecture who say, that Lemuel is the same name with Salomon, onelyonly foreign is deducted in the beginning of the word, and foreign added at the end, I thinke it not worth the naming, it is so farre fetched. It is called a Prophesie, as also that Chap. 30. 1. is said to be, not that Bathshebah his mother, from whom he had it, was inspired, and made a Prophetesse; but for the Divine doctrine herein contained,as in Prophesies of holy men, and account, wherein her sonne Salomon had her Precepts, even as if they had beene Prophesies, especially seeing now by experience after his foule falling, of what good use this might have been unto him, if he had diligently taken heed hereunto, even as to a Prophesie; for it is most probable, that this Chapter was written by Salomon after his fall, he rising againe by repentance, and to aggravate his sinne, he here publisheth the effectuall meanes which he had from his mother, to make him take heed of being infatuated, and falling by wine and women, as he had done; so that hereby his repentance is further intimated, her commendation in a admonishing him so well and divinely, being his dispraise and shame, which he tooke to himselfe, for his not following her Precepts.
Something was before intimated touching his mothers instructing him, Chap. 4. 3. 4. but now her instructions are set downe more at large. And it is not to be doubted, but that she gave him these instructions in the time of his minority, because he speakes Chap. 4. of his mothers teaching him, when he was young and tender, although the Rabbins hold, that this was done after his fall, or when she saw him now declining. And her example should be the imitation of other Queens and Ladies, and of all good mothers, to speake betimes likewise to instill some good into their children, for although they may happily neglect them for a Note. time, yet they may come to their mindes againe afterwards, as this did to Salomons, to make them ashamed, and repent of their doing so contrary to their Precepts.
This Chapter then containeth altogether the words of Queene Bathshebah, but penned by Salomon for an everlasting remembrance of what vices she gave him warning against, and what instructions she gave him about taking a wife, that both other mothers might learne to charge their sonnes likewise, and sonnes may lay all these things to heart, as coming from the Spirit of God, for which they are called a Prophesie, and that of King Lemuel, to purchase the more authority to them, as to other parts of this Booke.
What my sonne! what the sonne of my wombe, and sonne of my vowes! This is an elleipticall speech to be thus supplyed; What shall I desire of thee above all Vers. 2.things in this world, when thou sitteth in the Throne of thy Father? verily there is nothing that I desire in comparison of the things here following, viz. That thou give not thy strength to women, verse 3. &c. for her repeating of the word, My sonne, three times, What my sonne! Heb. foreign dearly beloved sonne, whom I love and tender above all others, or because foreign signifieth to cleanse, my holy and sanctified sonne, whom God hath declared so sonne as thou wert borne, to bee such, calling thee Jedidah. 2. What the sonne of my wombe! in the bearing and bringing forth of whom, I have had much paine and sorow. 3. What the sonne of my vowes! for whom I have often prayed, and that being given me, thou mightest live, and be an happy instrument of great glory to God, and of good to this Kingdome. And in every one of these here is great force to perswade.
1. Thou art my Sonne, and I thy Mother dearly loving thee, thou oughtest then in conscience for this to hearken to my mother-like and good counsell; yea, thou art my Sonne, touching whom I have heard from the Divine Oracle, a thing most rare, that thou art Jedidah; if then thou lovest God again, who hath expressed so great love towards thee, hear my precepts, and obey them, as piety, which is hereby intimated to be in thee, bindeth thee.
2. The Sonne of my wombe: I have suffered great paines for thee, doe then at my requiring it of thee, as here followeth.
3. The Sonne of my vowes: make me a joyfull mother by seeing thee take this course, and so my prayers to the Lord for thee granted.
Give not thy strength to women, nor thy wayes to that which destroyeth Vers. 3.Kings. This is the first thing required at his hands, and at the hands of every King. yea, of every man that would not perish, or be destroyed, as here followeth, to take heed of Fornication, and all incontinency, for this is a thing that will destroy thee both body and soule for ever, as hath been often taught before, especially Chap. 7.
Thus Junius and Lavater, saith Munster, understand the whole verse, expounding Junius. Lavater.all of fleshly lusts, and walking in the wayes thereof, which is enough to destroy not onelyonly meaner persons, but also Kings. But he distinguishing the last words from the former, saith, it is meant of wayes of destroying Kings, that is either Rulers of Cities under him, by picking quarrels unjustly against them, and hereupon putting them out of their places, or taking away their lives; or other Kings of other Nations making warre upon them without cause: yet he saith some understand the words thus, walke not in the wayes to destroy Kings. that is, in any evill wayes, whereby Kings come to ruine. The Vulg. for wayes hath riches, expounded by such as follow it, although thou hast great riches, whereby to gather Armes, and to invade, and destroy other Kings, yet use them not this way; and the word signifieth wayes, whereby are meant any other evill wayes, whereby Kings overthrow themselves, as dissolute living, injustice, and wrong, prodigality, and exacting upon their subjects to maintaine it, or to satisfie their covetousnesse, and therefore I rest in this, as most probable; and so here is a charge first against fleshly lusts, and being carried hereby to Fornication or Adultery, or to take many wives, contrary to Deut. 17. 2. against all other vicious wayes, which make Kings odoious, and so in danger to be destroyed.
It is not for King: (O Lemuel) it is not for Kings to drinke wine, or strong drinke. Having given a charge against all wayes that are destructive to Kings, Vers. 4.now this wise Mother Queene, comes in particular to shew further another way, wherein if Kings goe, it tendeth to their destruction, viz. profuse drinking of wine and strong drinke, to the intoxicating of the braine, which it greatly concerneth them alwayes to keepe in good temper, because that otherwise they shall be in danger of being disguised, and turned from men, and to become bruitish, and so without understanding and judgement, to judge of the causes that come before them aright, condenmning the righteous, and killing their best subjects and friends, as Alexander in his drunkenesse did Clito his faithfull friend, which cost him much griefe and sorrow afterward, but in vaine, because that he could not make him alive againe, yea, and hereby he finally killed himselfe by a violent feaver, into which he fell through excessive drinking, and so dyed in the midst of his age. And it is noted of Benhadad, and the two and thirty Kings with him, that they were thus drinking, when they were overcome, and routed by a few men; and 1 King. 20. 12.Belshazzar the King of Babylon was thus in his cups, when both he, and his Princes, and City were destroyed by the Medes and Persians; for the perverting Dan. 5.of justice in drunkennesse, Notable was the saying of a woman to Philip King of Macedon, who being drunken, gave sentence againt her; but she replyed, I appeale to Philip being sober.
Solon made a law, that a Prince being drunken should be punished with death; and Plato saith, Drunkennesse is more tolerable in any other, then in a Prince, because Solon. Plato.he overthroweth the Commonwealth committed to his custody, and so the Keeper hath need of a keeper; wherefore Carthaginians had a Law whereby the drinking of wine was altogether forbidden to Princes, and Egyptian Priests, saith Heckateus, might never drinke any wine, which it may seeme, that they Heckateus. Levit. 10.learned from that Ordinance amongst the Israelites, that their Priests should drink none. And Mahomet that great impostor, having beene once drunken, and in his drunkennesse killed a man, made a Law, that no Turke should from thenceforth drinke any wine, which they say, is observed till this day: Yet there is a good use of wine doubtlesse for all sorts, onelyonly the abuse by drinking to excesse is evill and abominable; but most of all in Magistrates and Ministers, as disabling them to their offices, which be of so great concernment, as that the Commonwealth and Church cannot stand, if such Magistrates and Ministers bee suffered.
Lavater also out of the Roman History saith, that there was such a care had, Lavater.that women might drinke no wine, which is so much against the modesty, and sobriety requisite in them, that the use of it was altogether unknown to them in Rome: and Christian women, especially in their young and childe-bearing time, had need to Note. learne this of the mother of Sampson, and John the Baptist, who were forbidden it, whilst they were with childe; and through drinking and wine-bibbing of mothers in this time, a like nature is derived to their children, and therefore to abstaine, conduceth much to the bringing forth of a sober generation; and to keepe their children from such drinke and wine in their young and tender age, which by some over-indulgent parent is greatly neglected to their greater sorrow afterwards, when as their children being thus brought up get an habit of drinking, not to be left againe, but growing upon them more and more.
Lest be drinke and forget the Law: Herein reference is had to Deut. 17. Vers. 5.where the King is injoyned to read in the booke of the Law continually, that hee may judge according to the same; but by drinking of wine, and being drunken, hee becomes forgetfull: for which the Ancients called Bacchus, the God of wine, the sonne of forgetfulnesse, and Syracides saith, Wine and women take away a wise Syracid. Plin. l. 23. c. 1. Seneca Epist. 84mans heart. Pliny saith, Wine darkens the understanding, and Seneca, if any drinker of wine shall say, That he is for this his excessive drinking no lesse wise, he may as well say, that although he drinkes poyson, he shall not dye; whereas verse 4. there are two words foreign and foreign Kings and Princes, who are interdicted wine, by the last are to be understood such persons, as are next to the King, who have their name from foreign attenuare for their thin and subtle braine, but by drinking excessively, it is made crasse and obtuse; for the words used, for Princes foreign where strong drinke, it is to be supplyed, for Princes to say where is strong drinke? some thinke foreign to be put for foreign, not, but if way were to be given to any supposition, it is rather to be held, that foreign is put for foreign none, or not; but it is best to hold to the word, as it is, where, lest we yeild to any corruption in the Hebrew Text, which we are by all meanes to maintaine to bee incorrupt in any letter, through Gods great providence over it, when as the Septuagint is so various, and in all other Translations there is corruption in many passages.
Give strong drinke to him that is ready to perish, and wine to those that be Vers. 6.of heavy heart. Here by strong drinke understand hot waters, which are properly to be used, in case that one is ready to swoone and dye; this is therefore spoken to teach the right use of such waters, which are now by many much abused, who, as if Wine or strong Beere were not strong enough for them, get a custome of drinking hot waters; but this falls out to them contrary to the right use hereof here prescribed, which is to be given, when one is ready to dye, in a little quantity, and not to drinke draughts hereof, which burne up the inward parts, and hasten death the sooner. For wine giving to the heavy hearted, Lavater saith, that it hath beene an ancient custome, and still continueth, when a man is condemned to dye, to Lavater.bring him a cup of wine to drinke to allay his griese, and somewhat to cheare up his spirits; and the Psalmist saith, God hath given wine to make glad mans Psal. 104.heart. But even they that are in a sad condition, are to take heed of drinking too much, for who so doth, instead of being cheared up hereby, he is in danger of being made worse by becoming sicke through drunkennesse, yea, of having wine instead of a comfort, to be turned into his bane, by causing in him a most hot burning Feaver, tormenting and distempering the braine, and soone killing him. Of wine giving to men condemned to dye, that drinking and being drunken, they might have the lesse sense of paine, when they are cut off, many Expositors speake, and apply that saying of the Prophet Amos hereunto, They have drunk Amos 2.the wine of the condemned in the house of their gods; but as I have noted upon that place, another thing is there meant. And that of the Psalmist is as ill applyed, Thou hast made us to drinke of a cup of compunction, and in another place with wine of stupifying. It is certaine, that such as are here said to be condemned Psal 60. Psal 75.to dye, or ready to perish, be the same that were said, verse 5. to bee the sonnes of the afflicted through the perverting of judgement, that suffer injury and wrong by meanes of unjust Judges even to the overcoming of their languishing spirits so, that they are now ready to dye, stay them by giving them wine or strong drinke liberally to drinke for the time present; and then not staying here, open thy mouth for them, as by the Kingly office thou art bound, that they may be brought out of this danger as followeth Verse 8. 9. And thus the sense will be very good, and nothing is here prescribed but what agreeth with true piety; for as Hippocrates, and other Physitians after him say, Wine liberally drunke by the sad and Hippocrates.melancholicke, rarely causeth drinkennesse, but in the merry and sanguine speedily. But take it the other way, as many doe, as an approbation of the giving of plenty of wine to the condemned to make them drunken, that they may forget their sorrow, and so dye with the lesse sense of pain, & it is impious; for the man condemned to dye hath a soule as well as a body, and therefore to put him into such an humour, when he is ready to dye, that he shall be without sense of sorrow, were to make him senselesse of godly sorrow to salvation, and so for a little bodily comfort for a moment, to in danger the losse of the life of his soule, through his impenitent departing out of this life.
Some thinke by the wine here bidden to be given to the sorrowfull, and dying, is meant nothing else, but the giving a little wine in way of medicine for necessities sake, holding that this is the onelyonly lawfull use of wine, and that it ought not to bee drunke out of this case, and that who so doth, sinneth, because Paul prescribeth to Timothy to drinke a little wine for his stomacks sake, and his often infirmities. So Chrysostome, wine is the best medicine when it is taken in the measure, that is Chrys. Hom. 1. Hom. 71.best, for wine is given, that we might be delighted, not dishonested, that wee might laugh, and be moderately meny, not to be made ridiculous, that we may be well, and not made sicke, that we might correct the health of the body, and not overthrow the vertue of the soule; for here Paul speaking, as was said before, and this Exposition I see no cause to mislike.
But there is a third, whereby giving wine is referred to that Jerem. 16. where a cup of consolation is spoken of for the dead, Give wine to him that is heavy hearted; that is, who mourneth for his dead wife, or sonne, or for his mother or father, or childe, as I shewed upon that place the manner was to doe; Now although this be one case, to which these words may be extended also, yet more properly they are to be expounded of the unjustly condemned, as was said before; and his forgetting his sorrow, is opposed to the Kings or Princes forgetting the Law, which they must by no meanes take a course to doe, for that were shamefull, but to make the grieved to forget his sorrow commendable.
Open thy mouth for the dumbe in the cause of such as are appointed to destruction. Judge righteously, &c. By the dumbe, such poore wronged persons Vers. 8. 9.are meant, who dare not, or cannot in open Courts speake for themselves, for such the King ought to stand and provide, that unjust sentences given against them, bee by no meanes executed, but reversed, and such Judges displaced.
Who shall find a vertuous woman? her price is far above pearles, rubies. From Vers. 10.hence to the end of this Chapter, the priases of a vertuous woman are set forth in Verses beginning each one with a letter of the Hebrew Alphabet in order, as those letters follow one another, and being two and twenty in number, two and twenty as they are, and every verse consisting of equal words, or feet, according to the Hebrew Poetry, as I have also noted upon some of the Psalmes, especially the 119. This sheweth some excellent matter to be in this Song set forth, worthy the taking notice of by every one. Some understanding nothing else but simply the praises of a vertuous woman speake onelyonly so of these words according to the letter; but some by this woman understand the Church of Christ; Some a vertuous soule, and some the naturall Mother of Christ, the Virgin Mary; of which understandings Beda hath written at large Tom. 7.
The word rendred vertuous is foreign signifying fortis, strong or valiant, or substantiall; and therefore the Vulg. hath it, mulierem fortem; And for farre above rubies. Who shall finde a valiant woman a farre off? and her price is from the furthest bounds, but the word foreign signifyeth Unions, as pearles are called and it is not Heb. Who shall finde her afarre off, the conjunction and being not placed before the word rendred pearles, but before this word afarre off, justifying New Translation, and her price is farre above, or afarre from, that is, leaving pearles, and all precious things far behinde her.
Some hold it also to have beene uttered by the Mother of Lemuel, who having before given him warning against giving his strength to women, now commendeth to him the joyning of one woman to him in the honourable estate or Matrimony that is a woman of fortitude, that is, of rare womanly vertue, this being named, because it is one of the foure Cardinall vertues, and industry in wisely managing her houshold affaires, the feare of God being also adjoyned, for which she prosecutes these at large in the verses following: And so they understand all this according to the letter, as being a description of a good wife, and shewing the happinesse of a man, who is joyned in marriage with such a woman.
Others take it to have beene spoken by Salomon, himselfe called Lemuel, upon occasion of the words of his Mother before going, wherein her great vertue and piety appeared, although she had formerly beene vicious, and that he in a Propheticall Spirit spake this of the Church, the Spouse of Christ, or of the vertuous soule, or of the Virgin Mary, the most blessed amongst women, as was before said, whom he setteth forth by a similitude of a good House-wife, as is usuall in Parables, because it is said verse 1. The Prophesie of King Lemuel. And if it be thus understood, that from which this similitude is taken, is first to be looked at, as teaching morall things, then the spirituall sense extending it higher to mysticall.
First, therefore to speake of a vertuous woman in generall, in saying, who shall finde? it is intimated, that such a one is very rare, and therefore a man, especially a King, had need have a great care in seeking out, and choosing her, even as the Merchant man being drawn by a desire of gain, travelleth to the furthest Indies, and there seeketh for the best Pearles with all diligence; therefore shee (to whom none of them is comparable) although fetched so farre, which is intimated in the word foreign, afarre off, is much more to be sought, when a man is to marry; and he ought not rashly, and unadvisedly to goe about so weighty a matter. There be so few women good, that they have been all generally condemned by some, for evil, as by Euripides, saying, If any of the gods made women, he was a worker of the greatest evills, and malevolous to men.
Menander saith, Where women are, there are all evills, and Salomon of all other men, might say upon his experience, Who shall finde a vertuous woman? as wise as I was. I could not, for having a thousand Wives and Concubines, I had not one good amongst them all, as he complaineth, Eccles. 7. 28. But although women for the most part, have beene, and are evill, yet there are some good, and propounded as patternes to others, as Sarah and Rebeccah, Hannah, and Elizabeth, &c. so that for their rarity there is no cause generally to condemne them, and consequently Marriage, as the Manichees have done, and Popish Priests, and Votaries doe, or at the least detract here-from most shamefully; but if a man can Note. obtaine a good wife, to account it a favour of God, as hath beene before said, and therefore to be circumspect and carefully in wiving, being lead more by vertue, then by beauty or money, or parentage. And this should stir women up to good huswisery, continency, and piety, that they may come to be thus precious in the account of their husbands, of God, and of all good men, such an one is as a most precious stone in the spirituall building; another but as a common stone, such as is in every house, but by no man accounted of.
Hitherto of a vertuous woman understood according to the letter, now for the spirituall understanding, here is prophesied of such a woman to come, but yet afarre off, as the word signifieth, and it may be rendred, Who shall finde a woman of fortitude, and she is afarre off? that is, it will be long before she cometh, but her price is more then of Pearles, not one Pearle, but many put together, and this is the Virgin Mary, of whom the Angel said, Blessed art thou amongst women, And to her Bernard seemeth to apply this saying, What woman did Salomon inquite Bernard. In Prov. 31. Serm. 2.after, when he said, Who shall finde a woman of fortitude?
The wise man knew well enough the weake and brittle condition of women, yet he had, read, that as the Devill had overcome by a woman, so God promised, that he should be overcome by a woman, and therefore he thus speaketh, and that we might not despaire, but that such a woman should come, he speakes of her as afarre off, but certainly to come; upon this the Jesuites lay hold, and over-extoll the Virgin Mary, ascribing more to her then ever any of the Fathers did, or agreeth to any mortall creature, as if by her in part we were redeemed. To leave this therefore more aptly, and to hold in all things here spoken, Jerome, Augustine, and Beda, August. Jerom. Beda. Arbor.whom Arboreus followeth; by this vertuous Woman understand the Church, the Spouse of Christ; of her Salomon, with whom God was, saith, Who shall finde a woman of fortitude? as if he had said, I see by the spirit of Prophesie such a woman a coming afarre off, because the Church was to be gathered out of the Nations, and happy should he be, that should make one to constitute this Church, Esa. 54. she is said to be built of precious stones, but here her price to be more then of precious stones; That is, the precious stones of this world; and she is called, a strong woman, because she is as a building strongly founded, viz. upon a Matth. 16.rock, standing firmely in the midst of all persecutions, although the winds blow, the waters beat, and the raine falls upon it.
The heart of her husband doth safely trust in her, so that he shall have no Vers. 11. Vers. 12.need of spoyle. Shee will doe him good, and not evill, all the dayes of his life. According to the letter, the good wife is so modest, and faithfull to her husband in all things, that he is not troubled in his minde when he is at home, or from home, by reason of her, as suspecting either her chastity, or doing any thing to his hinderance in his outward estate, or discovering his secrets; but contrariwise, he is confident, that she will doe him all the good that she can, all the dayes of his life, avoyding all wayes whereby he may be hindered, or discontended, and applying her selfe to all wayes that may be profitable, and pleasing to him; he that hath such a wife shall not need spoyles; That is, to rob, or steale for want, for he shall be sufficiently supplyed a thome with all things necessary.
For the Spirituall sence, the Church of Christ doth so constantly, and carefully cleave to his precepts, and truth in all things, and he knoweth that he hath given her such grace, that she shall doe so continually, that he doubteth not of her constant perseverance in his faith unto the end. And for the spoyles of the enemy, it is said, that he shall have no need thereof, it being hereby meant, that his Church will be most carefull to convert those, that by infidelity and sinne are held and possessed, as the spoyles of the Devill, that strong man armed, that he shall be abundantly supplyed with beleeving soules, as spoyles recovered unto him.
Shee seeketh wooll, and flax, and worketh willingly with her hands. Here Vers. 13.a good wife is commended by her paines taking, contrary to the Harlot before spoken of, who sitteth idling at the doore of her house, and a young Widow living in 1 Tim. 5.pleasure, for the same idlenesse by St. Paul reproved spiritually.
The Church, saith Arboreus, getteth wooll, to cloath the naked, and flax also, Arbor.working, and giving both woollen, and linnen to them, for by this the sheep on the right hand, which are the Church, are commended, and rewarded; by flax also, Matth. 25.which is turned from a darker to a whiter colour, after the plucking of it out of the ground, and taking it out of the water, and laying it a drying, as the earthy moysture, which was in it, is more and more dryed up; hereby may be understood the sanctifying, and making white of the faithfull, their hearts being taken off from earthly things, and carnall humours, before abounding in them, being dryed up by the fire of the spirit in them.
Shee is like the Merchants ships, she bringeth her food from a farre, Shee Vers. 14.having made cloath, as was said before, sendeth, or carryeth it out to sell, and so buyeth other commodities necessary for her, that be brought from other places afarre off, by which meanes her house is full of all manner of necessary provision. Spiritually, as Merchants in their ships carry out the commodites of their Country, which be not of so great worth, and barter them away in a farre Country, for things much more precious, whereby they are greatly intiched; so the Church, and every faithfull member thereof carryeth out, as it were, her good deeds, or by doing good to such as are in necessity, both farre and neare sendeth out that, for which, blessings from heaven, a farre Country, shall be returned againe in Gods good time, which is a commodity much more precious then this world doth afford; and as the Merchants ship for the fetching home of this rich Merchandise passeth the boysterous, and tempestuous Seas, being often tossed, and indangered by the surging waves, and sometimes by Pirats; so the Church, whilst she is about this her Merchandise, for her doing good, suffereth much evill in this wicked world, but at length coming to the haven richly laden, instead of any more sorrow, there is all joy for ever.
Shee riseth whilst it is yet night, and giveth meat to her houshold, and a portion to her maidens. Here is another thing, whereby a vertuous woman is commended Vers. 15.viz. her early rising, and causing of her servants to rise betimes to their worke; but to this end, that they may with the more comfort goe about it, she giveth them food, to each one his portion; for so they say it was done of old, servants were not allowed to fill their bellies, by eating so much as they would, but is was given unto them by portions, which is intimated, Matth. 24. 45. and some other places; thus Muffet.Muffet Lavater.
But Lavatar saith, That her liberall giving of meat to them all is meant, the word foreign Hebr. used, signifying rapine as well as meat, or spoyles, of which no spare useth to be made, and for the portion, or ordinary of her maides, it is Statutum, by Junius rendred Densum, a taske, setting them their taskes what each one should doe, that none might be idle, and to this I rather incline; for servants, as Plato saith, must be well fed, and well wrought; and as Aristotle addeth to these two, chastized, for here is nothing spoken that favoureth of any sparing towards her houshold.
This condemneth such idle Houswives as lye long in bed, yea some so long, that they care not to be ready upon the Lords Day time enough to goe to the Assemblies, which is both a foule shame, and unwholsome for the body, especially in time of youth, or middle age, as all Phisitians hold, because ill humours are made thus to abound in them. Spiritually, the great diligence of the Church is hereby set forth; That is, of Church-men, who like unto the carefull Shepherd, that watcheth his flocke by night, watcheth over Christs flock, doing what they can, by giving sinners often warming, and that most earnestly against spirituall enemies, for which they are called Watch-men, and are said to watch over mens soules; and they give every one his portion, by dividing the word of truth aright; to the inordinate, Ezek. 3. Hob. 13. 17.reproofe, to the orderly, comfort, and to the faint-hearted, cordialls; and the prey of spoyles is given to the house, as was said before, when more soules are by their preaching converted, and brought to the assembly of the faithfull, from the 2 Tim. 2.snare of the Devill, whose spoyles they were before, for which he triumphed.
Shee considereth a field, and buyeth it with the fruit of her hands, she planteth Vers. 16.a vine-yard. The vertuous woman having by her industry gotten not only necessaries, but some riches, seeing a field lying conveniently for her, which is to be sold, purchaseth it, and so cometh to inlarge her Husbands, and her possessions, by the profits arising here-from, getting yet more for her selfe and children, whereupon to live more plentifully, and to doe the more good by way of charity to the poore; and having gotten such a possession, she planteth a Vine-yard here, which in those parts was most commonly done by those that had possessions, and then either let out, as in the Parable of him that planted a Vine-yard, and let it out to Mat. 21. 35.Husband-men, to receive the fruits thereof in due season, or occupied by the owners; but it is to be noted, that she getteth not a vine-yard by bloud-shed, as Jezabel did, but by purchasing it for a just price, the former owner being willing to sell; and so this purchasing cometh not within the compasse of joyning house to house, and field to field, inveighed against by the Prophet Esay, for that was with Esa. 5.monies gotten by oppression, and wrong, or by rich mens having power, and abusing it, to take other mens inheritances from them.
And it is to be noted, that this Matron growing rich, layeth not out her money in Note. costly apparrell, thereby to set forth her pride and vanity the more; for the reproofe of all such women, as exceed in bravery, if they be rich; yea, even they that have scarce necessaries to live upon, are greatly to blame this way, for they will lay all, yea, sometimes more then all upon their backes, setting themselves in debt for their pride and vanity.
Againe, note that she layeth out her money to set her selfe and hers aworke, in the most honest and innocent way of Husbandry, which commonly is counted too base for the children of such as be rich, and therefore they put them to Trades rather, which is the easiest course of life, and whereby most gaine is gotten, but for the most part by lying, flattering and deceiving; or they make them Lawyers, so to inrich themselves more, by craft and subtilty to circumvent, simple men, by incouraging them for large fees in an evill cause, and picking holes in their coates, bringing their titles in question, and over-throwing them; which I would not yet have taken as spoken to detract from all, or either of these professions, but to shew the dangerousnesse of them in respect of Husbandry, that these wayes may not be so much doted upon, but taken heed of, none being put hereunto but such as probably will keep a good conscience in all things.
Lastly, that to purchase Land with money lawfully gotten, is the best improving of it for this life, and therefore no covetousnesse; but to put it to usury is every where condemned.
Spiritually the Field, which the Church, the Spouse of Christ considereth and The Mystery. Mar. 13. 44.buyeth, is that field of which he speaketh, saying, The Kingdome of Heaven is like unto a treasure hid in a field, which a man seeing, selleth all that he hath, and buyeth that field; and this is the heavenly field, affording more induring food, and more delectable by farre, then any field in this world. This then the faithfull consider, and by departing with their worldly things to the poore, and with all their sins, upon which they fed with much delight before, come to the possession hereof by faith; That is, of the glorious kingdome of Heaven, of which all such are sure, that they shall be actually possessed, after this fraile life ended, for ever and ever, neither shall any else attaine unto it, but goe into hell fire for evermore. This treasure of joyes indeed is hidden here to most, and therefore few are affected herewith, to put thus on for the purchasing of this field; but they whose eyes are opened see it, and therefore spare for no cost to attaine it; and because it is thus hidden, it is called the mystery of the kingdome of Heaven, and our life is said to Col. 3.be hidden with God in Christ; and, now we are the Sons of God, but it appeareth not what we shall be, and the God of this world blindes the eyes of the children 1 Joh. 3. 4. 2 Cor. 4. 4.of disobedience. With the fruite of her hands she planteth a vine-yard; That is, Christs faithfull Ministry by their continuall labours in preaching, and writing upon his holy Word, turne it, as it were, into a vine-yard full of fruit, whereby many soules are spiritually inebriated and delighted, as they that drinke liberally of the best wine; and this is the wine of which Wisdome spake before, saying, Eate Prov. 9.of my bread, drinke of my wine. And this they doe, that through the earnestnesse of their desire to understand, and to be comforted by the Word, read it, and Commentaries upon it very much, and often heare the preaching thereof, but they, who let such bookes lye, and will rather get them Pamphlets. or humare Histeries, and eloquent discourses, that are pleasing to their carnall Phantasies, spending all, or most of their reading-time herein, delight themselves in soure Grapes, in comparison of the sweetest, that come of the best Vines, of which, see Esa. 5. 1, 2. 3.
She girdeth her loynes with strength, and strengthereth her armes. This is Vers. 17.spoken further, to set forth her industriousnesse, as also ver. 18, 19. Her candels not going out by night, and her hands-laying upon the spindle, and distaffe; for both women and men in those Countries ware loose Garments, but going a journey, or to worke, they girded them to their loynes; according to which custome our Lord saith, Be like unto servants, with their lones girded, and lihts burning. Luk. 12. 35.Therefore the vertuous woman girding her loynes is spoken of, to shew her preparing her self to her worke, to doe it not lazily, now a little, and then a little, but most industriously putting out her strength to doe it, for which it is further added, she strengtheneth her armes; and as she riseth early in the morning, so she sitteth up to worke late at night; and what is her chiefe worke? she putteth her hands to the spindle, and to the distaffe, that she may have linnen before spoken of, and woollen, for the one using a spindle, for the other a distaffe.
She seeth that her merchandize is good, and her candle goeth not out by Vers. 18.night; That is, finding great profit to come in by her industry, fields, and vineyards, she groweth not the more idle for this, after the manner of some, but goeth on in a constant way of good Huswifery still, labouring early and late, and not being growne now richer, altering her trade, but going on in spinning still; as we read, that Queenes and great Ladies of old have done; which maketh against those, that as riches increase, grow the more idle, and having taken profitable paines before, now if they worke, it is about things pertaining to pride and vanity; as also against them, that now are ashamed to doe such workes, as they did before, or being women, will take upon them to enter upon businesses, that properly belong to men, as to act either in the Ministry, or Magistracy.
Spiritually, the faithfull are said to gird themselves in thier loynes, when they The Mystery.mortifying fleshly lusts live chastly, for the loynes are the seat of fleshly lust, and they strengthen their armes, when they doe not only live chastly, but stretch out their hands to doe good workes; and this is to have their lights burning also, as our Lord speakes in the place before quotted, your loynes girt, and lights burning; for when a man doth good, he goeth before others in the light of a good example, which may be a meanes to make others to follow him in doing good likewise.
To this effect Gregory saith, We gird out loynes, when we restraine the lusts of Greg. Hom. 13 in Luc.the flesh, but when we doe so, we doe nothing, unlesse we labour in doing good also, and thus shew to our neihbours examples of light; for neither is chastity any great matter without good workes, nor good workes any thing without chastity; Thus by living chastly, and doing good, and faithfull are a light, and a light not going out by night; That is, in the night of persecution, because they continue constant in the faith in adversity, as well as prosperity, being moved hereunto, because she seeth, that her Merchandize is good, it is good way of trafficking that she is in, for departing with temporal things to gaine eternall.
Therefore her light still shineth even in the worst times, and she still constantly stretcheth out her hands to the spindle, as before; That is, goeth on in charity, Vers. 19.and chastity, in regard of which charity it followeth.
She openeth her hands to the poore, which is also a property of every vertuous Vers. 20.woman.
She feareth not the snow for her houshold, for all her houshold is cloathed Vers. 21.with scarlet, or double; which is best, because cloathing which keepeth warme against snowy cold weather is best, for which scarlet is no better, or not so good, as other good cloath. Shee is commended here for her providence for her servants in summer time, providing them of winter garments; or by double, may be understood a double suit, one for summer and another for winter; and for her selfe, she Vers. 22.hath coverings of tapstry, and cloathes of silke and purple, so rich doth she grow by her good huswifery, that she both purchaseth fields, and spareth not from her backe neither, but according to the degree that now she is of, her husband being of an honourable condition as the next words shew, Vers. 23.
Her husband is knowne in the gate, when he sitteth amongst the Elders; He Vers. 23.cometh up partly by her industry to be one of them, and by his being amonst them in that honourable place, viz. the seat of Judgement, which of old was in the Gate of the City, he is knowne, and becomes famous, all men talking of him by his wives meanes thus advanced, whereby she getteth no small commendation. And hereby it appeareth, that although, as I said before, a good woman waxing rich, purchaseth a field, and not costly apparrell for the pride; yet is lawfull both for man and woman according to the degree of honour, which they by Gods blessing attaine, to apparrell themselves richly, that hereby they may be distinguished from meaner persons, and have the honour done to them, which is due to Rulers and their wives. Spiritually, because the cold of Winter is a torment to the Mystery.naked, from which they are safe that be well cloathed; The good case wherein the saithfull are, is set forth, when such as have not a wedding garment, are cast out of the house, and so are both harbourlesse and naked, exposed to the pinching cold of frost and snow, as it were, or to some greater paine; the faithfull Christian being double cloathed by faith and charity shall be out of all such danger. Whereas it is said in this regard she feareth not the snow for her houshold it is so spoken, because in the Church by diligent attending upon the word preached, this double cloathing is gotten: For her being cloathed with silke and purple &c. the variety of graces shining in the Church, is hereby set forth, as it is in other places by variety of precious stones. Her busband is knowne when he sitteth with the Elders Eph. 5.in the Gate; this is Christ, the husband of his Church, who was here despicable, and stood at the Barre, but as his second coming, he shall appeare most honourbale, Matth. 19. Revel. 4.as the Vulgar hath it, and glorious, sitting with his twelve Apostles, and the foure and twenty Elders to judge the quick and the dead.
Shee maketh fine linnen, and selleth it, and delivereth girdles to the Merchants. Vers. 24.For the letter here, I shall need to say nothing, it is plainly meant of her coming yet by her industry to more wealth, and yet going on in paines-taking; now she hath where withall to make, and doth make finer ware then when at the first she did spin ordinary Flaxe and Wool, she makes more costly things to sell and give for gratuities to Merchants, with whom she dealeth, from whom she reapeth more profit. Spiritually, because sheets are to sleep in, and being mode of fine Linnen a man shall lye the softer in them, and rest the better; banking here the Exposition The Mysteryof Arboreus, I take it that the sweet rest of the soule is meant, as in a downe-bed in fine Linnen, by saith, whereby peace with God is attained; and this is Rom. 5.said by the Church to be fold, because no soule can come to this, but by departing with all, as hath beene before said. And her giving of Girdles to Merchants Hebraicè Canaanites, who were Heathens, setteth forth her teaching of them chastity to flye Fornication, prevailing also herein with many of them, amongstwhom single Fornication was before scarre counted a sinne; because girding the loyes, for which the Girdle serveth, is an Emblem hereof, as was before said. And the Canaanites who were Heathens, are spoken of to set forth those from amongst whom the Church was gathered, viz. People of all Countries and Nations.
Strength and honour are her cloathing, and she shall rejoyce in time to come. Having shewed the vertuous womans rich cloathing in respect of her body Vers. 25.Vers. 22. Now he sheweth how she is cloathed in her soule, this her cloathing is in strength and honour, strength by patience to beare all adversaries in this world with joy, as every faihtfully person doth, witnesse the Apostle, saying, We have joy in tribulation; and thus it is commanded, Rejoyce and be glad, for great is Rom. 5.to your reward in heaven; and of such strength even in women, although the weaker Matth. 5. 12. Mark. 2. 7.sexe, the mother of the seven sonnes was a notable example, and likewise some women amongst Christians, who have beene famous for their constant suffering in time of persecution.
Honour, which is the other part of her cloathing, is holinesse, meeknesse, and modesty, of which St. Peter faith, Whose adorning let it not be outward, but that 1 Pet. 3. 3. 4. 1. Tim 2. 9.of the inner man, a meeke and quiet spirit; and St. Paul, Let them cloath themselves with modest apparell, and meeknesse. The woman that is thus cloathed shall have joy afterwards: That is, both here, whatsoever she suffereth either by sorrowes in Childe-bearing, or by persecution, she shall have joy of the Holy Ghost, and in Heaven for ever. And Spiritually, the whole Church consisting both 1 Tim. 2. 15.of men and women, is thus cloathed, being strengthened with the whole Armour Psal. 45. Eph. 6. 12.of God against enemies, and there being a decorum in the carriage of every true Christian, and nothing shamefull or scandalous; for which the Apostle speaketh of every ones possessing his vessell in holinesse, and honour, which they that doe, may mourne now, but they shall be glad, and rejoyce for ever.
She openeth her mouth with wisdome, and in her tongue is the law of kindnesse; Vers. 26.Jun. The law of grace, Hebr. foreign signifying mercy, or piety; the meaning is, she is no tatling Gossip, whose delight is to babble much, either without sense, or altogether about vaine and trifling things; but is commonly sparing of speech, and when she speaketh, she speakes wisely, and she will be sure to speake something tending to piety, according to the common rule for all Christians, both men and women; Let your speech be such, that it may minister grace to the Eph. 4. 29. Psal. 45.Hearers. Spiritually, the whole Church learneth this of Christ, of whom it is said, full of grace are thy lips.
Shee looketh well to the wayes of her houshold, and eateth not the bread of Vers. 27.idlenesse. Of this enough hath been said before, in speaking of her early and late working, and taking order about her Maidens, and whole Houshold; only it is further here intimated, that she hath a care of all things in her house, that nothing by negligence be loft, or spoyeld, or lye open to stealing, or purloyning.
Spiritually, every member of the Church lookes well to the wayes of this house; This is, Gods Lawes, to walke carefully therein, and when the bread of the Word is broken to them by preaching, or when it is read, they are not idle in their mindes, but labour to understand, and remember it; and what they understand not Note. so, they aske, as Christs Disciples did of him, the meaning, and if they can get Authours, who have written upon the Word, they by daily reading consult with some of them.
Her children rise up, and call her blessed, &c. Here in condusion is shewed, the reward amongst men that a good woman shall have, and ought to have from Vers. 28.her children, who shall have no cause to curse her for her ill bringing them up, which they afterwards me; but to blesse her, as the meanes of their welfare, from her husband, who also praiseth her, extolling her, as ver. 29. above all other women; and ver. 30. yeeldeth a reason, Beauty is vanity, but the woman that feares God, &c. Lastly all men, yea, the best in the City, ver. 31.
Give her of the fruit of her hands, &c. which is spoken both to her husband, Vers. 29. Vers. 30.who ought to deale liberally with such a wife in life and death; and to all men, Let her workes praise her in the gate.
Spiritually, the Children of the Church rising up from time to time praise her, that such as are without may be taken with the love of her, and come to her; and Christ her Husband praiseth her, as his Love, and Dove; and though some be praised Cant. 1. & 2.by others for their wit, and eloquence, yet the feare of God makes one the most eloquent, and such as labour herein shall be rewarded, and praised in the place of the last Judgement; I was hungry, and yee fed me, &c. therefore, Come yee blessed of my Father (shall Christ say) into the kingdome, &c,
The end of the Proverbs.