bathsheba's INSTRUCTIONS to her Son LEMVEL: Containing a fruitful and plain Exposition of the last Chapter of the PROVERBS.  
Describing the duties of a Great-man, AND The virtues of a Gracious Woman.  
Penned by a godly and learned man, now with God.  
Perused, and published for the use of God's Church, By john Dod, AND William Hind.  
Printed at London by john Beale, for Roger jackson, and are to be sold at his shop near the great Cunduit in Fleetstreet. 1614   

TO THE RIGHT Honourable, WILLIAM Lord say, and SEAL, together with the religious Lady ELIZABETH his wife, Grace and peace in Christ jesus.  
MY GOOD LORD:  
I Present you here with a divine jewel, which as it was found by a rich Merchant in his field, so was it polished by the cunning skill of his own most curious hand. If you behold the quantity, it may seem but as a Mite: but if you consider the quality and virtue thereof, it is far to be preferred above much refined gold. For among others, it hath this hidden virtue: that whosoever contemplates the lustre thereof with a chaste eye, it will reflect a sanctified illumination into his very heart. And seeing that by God's providence it came to my hands, when as by the death of the Author it was like to have been lost: I thought myself bound in conscience to communicate it with the Church of God for the public good, rather than to keep it still in my closet for my own private benefit.  
And howsoever the splendour of this jewel will glad the heart of every eye that seethe it, yet being well considered, you shall find it belongeth by a more peculiar right, to such among the sons and daughters of men, who are eminent for their birth, and honourable for their place and condition. And because the worth of the jewel required a Patron of no meaner rank than one of the sons of Nobles: 
Eccles. 10, 17  I thought good to recommend this jewel unto your Lordship's Patronage and protection: and the rather, that it might be some testimony of the favours which I have received from: and of that duty wherein I acknowledge myself to be indebted unto your Lordship. It is now your own: oh let the light and lustre of every beam therein, shine in your Person, and appear in your practice: that to the glory of God, the joy of your friends, and solace of your own conscience, Grace and Honour, Godliness and greatness, knowledge and sanctification, may be seen in you amiably to embrace, and bevatifully to adorn one another. For when after a long account you shall at the last come to cast up your Summa totalis, you shall find, that Godliness will prove the greatest gain, Grace the richest treasure, and God's favour the highest honour. The Lord with his favourable countenance bless you and your virtuous Lady, and every branch of your vine; 
Psal. 92.13, 14  that as the Lords planting you may so flourish in God's courts, that branches be never wanting to your stock, nor fruit unto your branches, that men may see that verified of your honourable vine, which the heathen man said of his golden tree; 
Primo avulso non deficit alter  
Aureus, & simili frondescit virga metallo.   
Bunbury in Cheshire. july 13. 1614 Your Honours in all christian duty, to be commanded: WILLIAM HIND.   

AN EXPOSITION upon the last Chapter of the PROVERBS. (* ⁎ *)  PROVERBS Chap. 31. Verse 1. 
The words of King Lemuel, the collection wherein his mother instructed him.  Verse 2. 
What my son? and what a son of my womb? and a son of my vows?  
THE scope and drift of the first verse is set forth unto us, that it is the duty of Parents to teach and instruct their children, and that it is the children's duty, firmly to retain in memory the instruction, and precepts of their Parents.  
The drift, and scope, of the second verse is to show, that children ought to be persuaded of the love of their Parents, to the end that they be the better confirmed and strengthened in the doctrine which they teach them.  
IN this Chapter, two things are to be observed: First the Title: Secondly, An Exhortation, and admonition of 
* Called also Bathshua. 1. Chron. 3.5  Bathsheba the mother unto Solomon her son.  
The title is described by a double efficient cause: First by Bathsheba the author, which is noted by her relative; to wit, the mother of Solomon: And Secondly, by Solomon the reporter, who also is declared by another relative; to wit, the title of King. It is further also described by the final cause, which is, that the mother should instruct her son Solomon.  
Afterwards is declared the duty of children, which is faithfully to retain the wholesome precepts, and admonitions of their parents, and rather than they should be forgotten, to commit them to writing, to the end, that they may in their practice of life, by their deeds express them, for the obedience of children, doth not so much consist in bowing the knees to their Parents, in giving them outward honour and reverence, and in ask their blessing etc. as in observing the lessons, and instructions, which are delivered to them by their Parents.  
And as Solomon kept, and preserved those precepts, not for his own use only; but also for the profit of the posterity of the Church: So it behoveth children, after they have applied them first to their own use, to have care to teach them to their children begotten by them.  
In Bathsheba the other efficient cause is to be noted, the duty of Parents in general, and in special of mothers; which is, 
Eph. 6, 4  to bring up and instruct their Children, even their sons in the fear of God, 
1. Chron 28.9 Exo. 12, 26, 27  and to endue them with lessons and precepts, which may be of use unto them, not only whilst they are under their nurturing, government, and oversight: but also may be necessary and profitable unto them for the framing and governing the whole course of their life: 
2. Tim. 1, 5  and that even from their 
* Tim. 3.15 Pro. 4.3  cradles; which appeareth by her loving manner of speech toward him, calling him Lemuel, a thing observed by mothers to their children, whilst they are in their tender years.  
Then it is also to be noted in what things chief is seen the love of parents, which is lawful, to wit, that by how much the more they love their children, by so much the more plentifully and abundantly they should inform them in the fear of God. For whereas Bethsheba held her son Solomon most dear unto her, as doth very manifestly appear by the fourth chapter of the Proverbs, verse 31 and by the second verse of this chapter, she did witness and testify this her love, by a most diligent, and religious education of him, contrary to that which parents and mothers (especially in these days) do; which do express their love to their children in clothing them in gay apparel, feeding them with delicate meats, allowing them greater liberty, and licence of life, and by over much cockering of them. Which care as it is to be used towards all children, 
1. Chro. 28.9.10.20.  so more especially towards those of whom there is greater hope and expectation, that they shall one day live in the public sight of men, 
Gen. 49.1.2.  and as it were in the face of the common wealth, and of the Church. For, that it was known to Bathsheba, that Solomon her son should succeed in the Kingdom, it appears 1. Kings 1.13.17. and that David had three other sons borne to him by Bathsheba, it is manifest, 1. Chron. 3.5. And hitherto of the former part of this Chapter.  
There followeth the speech or admonition of Bathsheba the Mother, 
Verse 2.  to her son Solomon, which consisteth in two things. First in an insinuating into favour, or a foregarding of that which she hath to speak, verse 2. Secondly, in the precepts she giveth to him, verse 3. And in the whole chapter following.  
In the former, Bathsheba doth it, that Solomon might understand that he was only, and most dearly loved of her: and therefore that this her charge unto him, poceeded from a most entire and fervent love towards him.  
Hitherto belongeth her affectionate speech; whereby she giveth him to understand, that her love towards him was the greater, and that by the fervent, and loving affection of her mind, she would teach him more things, then by her words he could attain unto.  
From whence it is to be understood, that in every instruction or admonition, public, or private, from equals, or unequals, diligent heed is to be taken, not only that it do proceed from love, but also that it may be made known unto those to whom such admonition is given, that they are beloved of them, who in regard of their office and calling, do take upon them to admonish and instruct them. As also by how much the greater, and harder things are given in charge, it is meet that there be so much the more plentiful, and more abundant testimony declared of their love towards them that are admonished: But above all things it is most commendable to leave testimony of this love, 
Josh. 7.19.  whereas more sharp medicines both of words and punishments are applied.  
Which thing to any man that will apply his mind unto it, may easily appear to have been observed of the Apostle, both in the Epistle to the Galathians: 
Gal. 4.14.19.  as also in the second of the Corinthians: 
2. Cor. 11.11. 2. Cor. 12.15.  for as the Chirurgeons before they minister more sharp and biting remedies, do use certain lenitives and molitives: so in sharp correction, a more plentiful testimony of love (as it were a mollitive) ought to be set before.  
Whereas she calleth him the son of her vows, it appeareth that she not only dealt with Solomon for his godly education, but also commended this matter to God, without whom all her pains taken to inform, and instruct him would be but lost and in vain.  
But whereas she used not prayers only but vows, and that not one, but many, she did therein declare both her singular love towards Solomon, and her piety towards God. Furthermore it ought to give comfort and courage unto parents, that there is such plentiful fruit of the mother's instruction, prayers and vows, as they by that means may through God's blessing have a son excelling both in piety, wisdom, and glory. And hitherto of the first part of her speech.  
It followeth that we speak of the instructions, which are of two sorts. First of things to be eschewed, and avoided; and secondly, of things to be pursued and followed.  
Verse 3. 
Give not thy strength to women, nor thy ways to those that destroy Kings.  
THe scope and drift of this Proverb, is, by propounding a grievous loss and punishment to terrify Solomon from filthiness, a dissuasion, or dehortation from filthy lusts, and the reason of this dissuasion. Although I cannot according to my vow endow thee with lessons and instructions, yet will I endeavour to do what I can therein.  
Besides, the aptness and proneness of youth to fall into this sin, a Kingly state, and condition doth many times kindle flames of lust, 
Ezek. 16. ●8. 49.  and doth minister helps unto them: as first a bountiful table furnished with variety of delicates; then his servants, and those which are conversant with him, who because of their number being of sundry dispositions there will not want among them such as will be very forward and ready to stir up, and satisfy the lusts of Kings, as appeareth. Gen. 12.15. & 20.2. and 2. Sam. 11.3. & 2. Sam. 13.4.5.  
But above all things, the greatest spur and enticement to this sin, is the hope of impunity, that there will be none that will punish them according to their desert, nor that will so much as dare to mutter against them, or to say, Sir why have you done this? which if it were worthily weighed and considered, aught to be a bridle unto Kings, to keep them back, and restrain them from that vice.  
Forasmuch as in neglecting this duty of admonishing them their estate should be very dangerous, considering that even David himself, after the adultery he had committed, did not by repentance turn unto God, before he was by the reprehension of the Prophet Nathan drawn out of that sink of filthiness, whereinto he was fallen.  
The reason of this exhortation is drawn from the inconvenience ensuing, to wit, that by this vice, Kings, and Kingdoms are destroyed. job 31.3.9.10.11.12.  
And as in private men, by this vice their strength is enfeebled, and made weak, 
Pro. 7.22.23. Hos. 4.11. Pro. 7.  the powers, and faculties of the mind, are taken away, and their whole estate is consumed; so especially in Kings, who do more grievously offend, to the utter overthrow of their Kingdoms, and the truth of this (as in a most clear glass) is to be seen. 
judg. 20.46. Iud 21.3.  First in the Beniamites, who for the ravishing of one woman, were almost rooted out, then in David who lacked little, 
2. Sam. 12.10.11.  but that he had lost the Kingdom, both from himself & his posterity. Lastly, in Solomon, 
1. King 11.11.  who notwithstanding he was the richest man that ever was, or will be, yet by his monstrous and beastly lusts, was brought to that state, 
Neh. 13.26.  it requiring and exacting great tributes, 
1. King 4.7 & 7, 4  and subsidies of his subjects, he gave occasion that ten tribes fell from his son.  
True it is, indeed, that these men did all of them escape utter destruction, because they repent. But if God so severely and sharply punished two whole tribes, and two Kings, so notable and famous for their piety: Where shall that man be found, whose sins he will spare.   
Verse 4. 
Be it far from Kings, o Lemuel; be it far from Kings to drink wine, or Rulers the desire of strong drink.  Verse 5. 
Lest he drink and forget the ordinance, and so change the right of the children of affliction.  Verse 6. 
Give strong drink unto him that is ready to perish, and wine to those that are grieved in mind.  Verse 7. 
Let him drink that he may forget his poverty, and may remember his grief no more.  
THe scope & drift of these verses is, to instruct and inform Kings, and such as are in authority, and rich men, concerning the lawful and moderate use of wine.  
In the Law, many kinds of meats were forbidden unto all men, and consequently unto Kings; but we do not read of any kinds of drinks that were thereby restrained, but only from certain particular persons. Numbers 6. Wherefore, at the first appearance it seemeth somewhat strange, and differing from the law which is here commanded, and the rather for that the drinking of wine is here forbidden to Princes, to whom of all others as in meats, so also in drinks, delicacy is most justly allowed, as well for that they are well furnished with means to procure them, as also for that dainties of meats and drinks are most fit for them, to maintain their royal port and dignity.  
Whither also may be added, that they being pressed and overcharged with most weighty affairs, it seemeth they should chief be recreated, and refreshed with such comforts of this life. But he which shall more thoroughly search into these words, shall easily perceive that the use of wine is not here forbidden, but the immoderate and excessive drinking of it; which as it is by the Apostle condemned in all men Ephes. 5.18. So in Kings it is most offensive, as those who both by their example do most hurt, and also for that their wits confounded, and rob with excess of wine, must needs cause corrupt and false judgement; for both it is an hindrance to the finding out of justice in suits, and actions; and also must needs draw them into error in giving sentence, and judgement.  
Hereof it is that Solomon saith: Eccles. 10 16. 
Eccl. 10, 16, 17  Woe unto thee o land whose King is a child, and whose Princes eat in the morning: and blessed art thou o land, whose King is the son of Nobles, and whose Princes eat in time for strength, and not for drunkenness.  
Hitherto, also, may be referred that which is in the tenth of Leviticus; 
Leu. 10, 1, 9  that by the only fault of the sons of Aaron bringing strange fire unto the altar there was a law given of God, that the Priests (so long as they were in the Tabernacle, and Temple, and did minister the holy things) should not once taste wine; so that that there is a more sparing and strict use of it, in the Ministry, than in the civil Magistracy: To whom of all men the drinking of wine was never denied, as unto the Ministers under the law at certain times, which severity of the Law, seemeth to be mitigated in the Ministers under the Gospel 1. Tim. 5.23.  
But the excess is described by the cause, viz. the desire of wine, and strong drink; for as of money the use of it is not forbidden, but the coveting and love of it; so also of wine, not the use, but the desiring, and lusting after it; by which immoderate use men fall to riot.  
It is also worthy the observing, that she describeth the discommodity of the immoderate use of wine, by forgetting judgement, and that which is by the law prescribed, and thereby she teacheth, that by the excessive use of strong drink even the skilfullest and most learned in the law, do swarm from equity and justice, to the end, that no man trusting to his own skill, and readiness of his wit, should allow himself the more liberty in drinking: for, although wine doth not, presently, take away the knowledge of the law; yet entering into the brain, it doth (for a time) cause a forgetfulness of equity and judgement, both in those which, according to the law do purpose to give sentence, and also much more in those which do not incline to justice.  

Ose 4.11  Notwithstanding the continual use of it, or abuse rather, doth altogether weaken the mind, and understanding: It is also of no small force to dissuade judges from overmuch drinking of wine, lest they change the judgement of those, which bring their causes before them; whom here she doth call the children of affliction, by which manner of speech she seemeth to mean all those, which do bring just causes in suit against others, for although they be placed in a divers degree of affliction, and some more than others are oppressed and overcharged with grief; yet there is none which bringeth a good cause before a judge, but that he is affected with grief for some injury that is offered him; but now with new affliction to overcharge him, which was already grieved and troubled with the suit itself, is both unjust, and cruel, and as in every judgement, a most sparing use of wine is to be observed, so especially in capital matters, and matters of life and death.  
It is also the duty of Kings, and princes to provide that those which are great men in the common weal, and do sit as judges, be not given to wine, and good Bathsheba in this her exhortation to her son, with Kings doth join other Princes.  
In the 6. and 7. verses she proveth by the contrary, that wine is not to be given to Kings, and Princes, because it is to be given to those that are ready to perish, and to such as are heavy in mind, to those that are employed in judgement rather than to judges, rather to the afflicted then to such as live in all plenty, and abundance.  
Hereof was that laudable custom among the people of God, that a man dying, his friends should be by others invited to a banquet, and that there should be given them a cup of consolation jer. 16. far otherwise then now is used amongst us, whereas the widows that are overcharged with grief for the death of their husbands, do make a banquet to their neighbours, and kinsfolk, hereof also (it may be) came that custom, of making those drink, which are going to execution, both among us, and among the people of God, as may be gathered by the story of the sufferings of Christ: where it may be demanded, why Christ refused to drink wine, 
Mar. 15.23.  when it was offered, contrary to that, which the holy ghost doth here command by Bathsheba. The answer is, that for the same ca●se Christ refused to drink wine, for the which it is here commanded; lest forgetting the torments and pains which he suffered for us, he should not pay the just prize of our sins. Wherefore that he might remember us, he would forget himself, neither would he give himself liberty to drink wine, before the punishment due unto our sins, was quite taken away and satisfied, which ought to teach us, that we ought for the good of our neighbour, to abstain from wine, 1. Cor. 8.13. Rom. 14.23.  
But whereas it is not lawful for those that are ready to perish, and such as are afflicted in mind, to drown themselves in drink, to make themselves senseless and blockish, and yet a more liberal use of wine is granted unto them, then to those that sit in judgements seat, thereof it followeth that Kings must drink more sparingly, and judges, especially going to sit in judgement.  
Hitherto of those things which are forbidden, and of the negative precepts there follow such things as are commanded, which do either concern the common weal, or a private family, whereof the first is handled in the two next verses, the other in the chapter following.   
Verse 8. 
Open thy mouth for the dumb in the cause of all the children of destruction.  Verse 9 
Open thy mouth, judge righteously, and judge the cause of the poor and needy.  
THe scope and drift of these verses, is to declare, that we ought to take upon us the defence, as of all men, so especially those that are destitute of help.  
It is the duty of a just and an upright judge, 
Isa. 22, 23, 24.  to take care for all men, and to be as it were a nail in a wall, whereupon may be hanged all vessels, as well cups as other implements and utensils: but there ought to be a more special, and chief care had of those, who for their impotency, cannot, or dare not follow their just cause, of which sort are widows, 
Isa 1, 23. jer. 5, 28.  orphans, or pupils, and strangers.  
And for that cause ye ought to imitate God the most just judge, who professeth himself to be the God of the widow, 
Exo. 22, 21, 22. Zach. 7, 10.  of the orphan and stranger; that by how much the nearer such a one is to ruin, and overthrow; so much the rather should he feel experience of the judges help, for the maintenance of his cause. 
jam. 1, 27.   
Hereof it is which job saith, that he purchased the blessing of him that was ready to perish, to come upon him, and that he caused the heart of the widow to sing for joy, that he delivered the afflicted fatherless, and him that had no helper. job. 29.12.13.15. That he was eyes to the blind, feet to the lame, the which Bathsheba doth here command, when she biddeth to open the mouth for the dumb.  

Verse 9  Yet shall he not so favour the poor in his cause, that he give sentence on his side in a wrongful matter: 
Exod. 23, 3. Levit. 19, 15.  for so it is in the law prescribed, that the poor man is not to be acknowledged in law, in a wrongful matter; as on the contrary part, if his cause be good, the judge shall not only give sentence on his side, but shall also take his cause in hand, and plead for him.  
In the former part of the chapter, have been handled things belonging to policy and public government, there follow such things as belong to a private family. Wherein first is to be observed the manner of the speech, not only 
a that is to say in the original or heb●ew.  poetical, as the rest of the book: but moreover also framed with greater skill and labour, every verse beginning in order 
b that is to say in the original or heb●ew.  Alphabetically, and that for no other purpose: but that every verse being diligently and carefully weighed and considered, may be the more faithfully retained in memory: for it is requisite that the holy ghost sharpening his style, we should the more apply our wits and minds unto it: that he is it were polishing and refining his speech, we ought to have our ears the more attentive unto it: finally, that he as it were setting an edge upon his words, we ought so much the rather to labour that no part of them do escape us.  
Furthermore, we are by this speech and charge taught, that every one as he is set in higher place in the Commonwealth, and in the Church, by so much more carefully he is to endeavour, that in the choice of his wife he take great heed, that he match himself with one most fit for him. For, hence it is the holy Ghost doth here set before us, 
Leu. 2, 13, 14  what manner of woman a Prince's wife ought to be. Hence also it was, that heretofore the law did set down, 
Ezek 44, 22  what manner of wife the high Priest ought to have, and did limit her in more strait bounds.  
And finally, hence it is that the Apostle doth namely and expressly set forth, with what virtues it is necessary the wives of Bishops, 
1. Tim, 3, 2, 11  and Deacons, should be endued and adorned; which I do not remember to have been performed by the holy Ghost, in any other sort of men. Whereby, what is the drift of this speech, it may easily appear: to wit, that Bathsheba had respect to this, to teach and inform her son Solomon, what manner of woman he ought to beg of God in his prayers for his wife, and himself ought carefully and diligently to seek after: and especially, for that the first and principal thing which Kings are wont to look into is, the beauty and nobility of their wives. And moreover also, that every woman, maid, or wife should use this as a glass, whereby she may examine the beauty and deformity of her mind, that for her good gifts she may be thankful to God; and contrariwise, may bewail and correct her deformities.   
Verse 10. 
Who shall find a woman of strength, for her price is far above the Carbuncles, or Rubies.  Verse 11. 
The heart of her husband trusteth in her, and he shall not have need of spoils.  Verse 12. 
She doth him good, not evil, all the days of his life.  
THe scope & drift of these verses is, as also of those that follow unto the 28. to set forth unto us the virtues of a good wife.  
And these virtues are, first of all, briefly comprehended in the 10. and 11. verses: afterward they are more largely expressed. And in the 10. verse she is expounded to be described by a general property: then are reckoned up the virtues, which are more proper to the mother of the family, which are divided into two parts, her duty towards the person of her husband, and towards the will family, to the 25. verse.  
Afterwards are rehearsed, the virtues which are common both to godly men, and godly women, from the 25. to the 28. verse. So as in this verse, composed with such skill, there are two things contained; first the excellent virtue of a woman to the 28. verse: afterward, the reward of the same to the end of the book. And her commendation is first set forth by her rareness, which is concluded by the difficulty and hardness to find her: which difficulty is declared by a question; Who shall find her? By which question she doth plainly declare, that such a woman as here is described, the King ought diligently to seek after, both by himself, and his friends searching into every corner of his kingdom. For if faithful servants are to be sought for from the utmost parts of the kingdom: 
Psal. 101, 2, 6  much more wives, which are joined in a more strait and inviolable band: for which cause, 
Gen. 24 3, 4  we see that Abraham sent his servant unto another country, to take a wife for his son Isaac. And if Assuerus for the beauty of a woman, 
Est. 2, 3  did cause all his kingdom to be sought and surveyed: How much more ought Christian Princes to seek her for her virtue. And if we shall well examine the matter, this is one and a chief cause of this rareness; because there are so few men which do seek after such women. For if they were oftentimes, and of many men sought for, no doubt but there would be greater plenty of such women. But now, when women do consider in themselves, that virtue and piety is not regarded, but beauty, nobility and riches; and that if only they have them, they please their wooers: Therefore are they so careful for them, and do set their rest upon them. Whereof also it is, that the chief care of Parents is, to make them most beautiful, & most rich; altogether neglecting piety and good housewifry. Howbeit, in their words, there is so great vanity, in their countenance so deep dissembling, and in their manners, (for the time) so much counterfeiting and hypocrisy, that no man (although of the sharpest wit) is able to judge sound, and perfectly of them. Wherefore they which do take this in hand, trusting unto their own wit, are most grossly deceived, unless the help of God (first craved by prayer) do prosper and give good success unto their labours. Wherefore Solomon in another place saith, 
Pro. 19.14 & 18.22.  that Inheritance is left unto children by their Parents, but a prudent wife is the gift of God: And in Ecclesiastes making mention of the great mischief of a wicked woman, he saith, that he which is good in the sight of the Lord, 
Eccles. 7.26.  is delivered from her, but that the sinner is snared by her. She is further described by another adjunct of her price, which is often wont to arise from the former rareness, for those things which are rare are good, and that which is rare is dear. But her price or worth is set forth by a comparison of the lesser, to wit, of carbuncles, not one, but many: which also is amplified by a comparison of the greater, for he doth not only say, that her value is a above carbuncles, but that it is far above them. So as it should seem an unjust thing to bring them in comparison together, and as it were so weigh them together in balance.  
That wife therefore may be sufficiently endowed, which is well nurture; and that not only because virtue of itself is a certain treasure, but because God doth most commonly follow such a woman, with the blessing of riches. But the judgement of men is far otherwise: for except a woman be endowed either with a great stock, or large rents, she is no more esteemed for her piety, than a flint, or any other contemptible stone which lieth abroad in the streets and highways. But what things are here spoken of a woman of strength, the same may also by a little turning of the word, be fitly carried and applied unto such a man.  
After that he hath generally described this excellent woman, he divideth her duty into two parts, whereof the former is concerning her duty towards her husband, the other towards the whole family. Both which being briefly comprehended in this verse, are afterwards more largely unfolded. And that which concerneth the former, doth seem rather to belong to the praise of the husband, then of the wife. For it is the commendation of the husband to trust his wife, not to be over jealous towards her, neither to suspect her faithfulness towards him: which many men do, who undeservedly do suspect their wives. But he which shall more thoroughly enter into this matter, shall find it rather to be referred to the praise of the wife: For he teacheth, that so great and so absolutely perfect is her faithfulness, both in words and behaviour, alone, and in company, that her husband may surely rest upon her: For it is otherwise with this woman, 
Pro. 7.10.18, 19.20.  then with that which is spoken of otherwhere. Whereof also that doth appear, that it is not sufficient that women do keep themselves chaste, and untouched of vicious men, unless also they be of that integrity and uprightness, that they minister not so much as the least occasion of suspicion. For you may see many women, which although sometimes they be far from the crime of adultery, not only in act, but also in consent; notwithstanding by reason of their gesture and behaviour, they are not free from all marks and notes of immodesty. Wherein the sincerity of elder times may condemn the looseness of this age: 
Gen. 26, 8, 9.10  whereas by the sporting only of Isaac with Rebecca, their marriage (contrary to that which they pretended) was conjectured: which is so much the more worthy the noting, in as much as it was not lawful for the brother to sport with his own sister. For whereas Rebecca by the advise of her husband, 
Gen. 26.7.  had carried herself as Isaac's sister, and Isaac had carried himself as rebecca's brother, the counterfeiting of them both, was by this sporting discovered. Amongst profane heathen in times past, such great honesty of manners was observed, that it was accounted an unhonest thing, 
Alex. Gen. lib. 4. c. 20. p. 243.  for Parents with their children, and Fathers in law with their sons in law, to be bathed together in one bath.  
But how much good and quietness there is in this faithfulness and chastity of the wife, whereby the husband is free from all suspicion of dishonesty, may be easily discerned by the contrary torment of such men, as are vexed with the spirit of jealousy. And this by a little turning of the words, may be drawn to the duty of the man towards his wife. The other duty is providing for her family, and it is declared by the effect of a woman of strength, to wit, procuring of plenty; especially of household furniture, which is set forth by likning her to those, which having obtained the victory, and slain their enemies: do bring the spoils home to their houses. By which metaphor he showeth that she doth by her labour and industry help very much, for the maintaining of their estate. But hereof more shall be spoken in the rest of the Chapter.  

Verse 12.  He afterwards returneth to the description of her duty towards her husband, which first is propounded by the effect, that is, that she will do good unto her husband; which is amplified by denying of the contrary. By which manner of speech he declareth that she will do nothing, but that which shall be good and commodious unto him, for she is given him of God for a helper. 
Gen. 2, 18.  He teacheth therefore that it is the part of a good wife, to please her husband in all things, so far as it may agree with the duty of a good and godly woman: for if for his good she doth sometimes that which may displease him, she doth not against her duty. Hitherto therefore she ought to bend her endeavour, that she may be praised without all exception. But there are to be found many women, of whom it is said, she is a faithful and chaste woman, but yet a froward piece, she is a good wife, but cursed, and somewhat too talkative, and hasty to answer. But of this woman it is generally said, that she is loyal, gentle, & perfect in every just & good duty.  
Afterwards this duty is amplified by the adjunct of the length of time; that is to say, all the days of his life. It is grown to a common Proverb amongst us, to call the first month after marriage, the honey moon: Whereby, men will show that the beginnings of marriage are pleasant, but that there follow after many bitter years. By another similitude also, they do compare the joy of a widow desiring marriage, to a fire of thorns, which after a short blaze is presently put out and quenched. But this duty of a godly woman is not comprehended in less than the whole life of time. For she will not only do good to her husband whilst he is young, but when he is old also, not only in health, but also in sickness, not only in prosperity but also in adversity. And these duties are also to be performed of the husband toward his wife, and so much the more grievously doth he offend, if he swarm from his duty, in as much as God hath made him more strong, and furnished him with greater gifts.   
Verse 13. 
She seeketh wool and flax, and worketh it according to the willingness of her hands.  Verse 14. 
She is like the ships of the Merchant: She fetcheth her food from far.  Verse 15. 
And rising while it is yet night, she giveth the portion to her house, and the ordinary to her maids.  Verse 16. 
She thinketh of a field, which she taketh, of the fruits of her hand she planteth a Vineyard.  
THis care for providing of wool and flax, seemeth little to agree with the wife of Solomon, so magnificent a King; for whom it should seem to be more fit, to be careful to deck and trim herself by the glass, that her beauty might be the more gracious, and pleasing unto the King: but especially, it seemeth to differ much from the royal dignity, and Princely majesty, that she should with her own hands handle the distaff; and as it followeth after in the 19 verse, that she should put her hands to the wheel, & her hands hold the spindle. For it seemeth she should sufficiently discharge the duty of a mother of a family, if she do cause her maidens and servants to do this. But howsoever things may seem to us and our carnal judgement, judging of duty according to the present show; notwithstanding the wisdom of God hath thought this to agree with the Majesty of the greatest Princes, that they should exercise themselves both in these, and other duties belonging to women.  
We read of Sara, 
Gen. 18, 6, 7  who being a great Princess, yet she kneaded dough, 
Gen. 27, 9, 17  and dressed meat. Of Rebecca we read, how by her cunning in cookery, she was able to counterfeit meats, to cause that to appear to be venison, which indeed was not. 
2. Sam. 13, 5, 6, 9  Of Thamar the King's daughter, how she was so well practised in cookery that she was able to make dainty and pleasant meats for her brother, feigning himself sick. In this our age, if any woman be of more noble birth, or have riches above others, their manner is to be so proud and disdainful, that they think nothing may beseem their greatness; but what is joined with notable idleness, and ceasing from all honest business, they may handle nothing which may make their hands hard, do nothing which may impair their beauty. 
Gen. 20, 1  It appeareth by holy Scriptures, that Sara and Rebecca, even in their old age kept the traces and features of their beauty they had in their youth: and therefore no doubt but they had a care to continue their beauty, that they might be most gracious and pleasing to their husbands: but that through this care of their beauty, they did cease from all honest labour and business; it neither can agree with their duty, nor with those excellent virtues wherewith they were endued. But if to Princesses and honourable women, it be not allowed to be idle, and to cease from honest business (whereas they notwithstanding, in regard of the weakness of their sex, both are and aught to be favoured above others) can it be lawful for men to take unto them this licence to live at their pleasure, without any employment. Wherein the men of our age do more grievously offend then the women. For what man is there that hath rents and possessions above the common sort, which by this bountifulness of God towards him, doth not think himself freed and discharged from all honest employment: so as he thinketh he is in good state, if abstaining from doing wrong to others, he do in the mean time give himself to all looseness of mind, spending his time both in hunting, hawking, and other pleasures of this life. Furthermore whereas she doth herself seek wool and flax, not staying till they should be provided by her husband: hereby is set forth her readiness to labour, which is proved by the words following; for whereas he saith, that she doth these things according to the willingness of her hands, he doth thereby teach, that she doth readily and cheerfully go about her work, wherein above all things her strength is declared. For such things as are laid upon us by reason of our calling, aught to be done merrily and with a cheerful mind, for like as the sun like a giant doth gird itself, that it may in 24. hours run his whole circuit about the world; so likewise ought we to stir and raise up ourselves to that work, which is laid upon us. Men therefore (which have a mind of more courage, and are of greater strength of body) may be ashamed to lie down under the burden of such labours, as are enjoined them. And this cheerfulness is therefore propounded, that he may show that thereby the work is the more easily and speedily dispatched.  

Verse 14.  It is though that the wife hath sufficiently performed her duty, if she do safely preserve and keep those things which her husband hath brought in. But the holy Ghost teacheth us, that it is the wives duty to provide those things wherewith the family is fed; and not such things only as are near at hand, but which also are brought from far countries: from whence he showeth, that she fetcheth them in merchants ships; because she bringeth her food from far. Wherein seemeth some doubt, how a woman being by nature and calling, limited to keep home, should fetch her food from far. Whereto I answer, that she fetcheth her food from far, not by traveling into foreign Countries, or passing the seas, but by sending the works of her hands into strange Countries, from whence she may receive either Corn or other merchandise in exchange; and those things which at home are not to be had, she may fetch from other places commodiously. But those things, when they are spoken of the Queen, what woman is there, which ought in regard either of her own, or her husband's honour, to be freed from the duty of procuring those things which may be of use, not only for herself, but for the nourishing also of her whole family. So as not the least part of the pomp and magnificence of the King, may seem to depend on the providence and labour of his wife and Princess: by which means also cometh great freedom unto the subjects, from tributes, taxes, subsidies, and other exactions. We read that amongst some profane heathen people, the revenues of a whole province hath been allowed to the Kings & Emperor's wives, to buy them pins & trifles.  
And in this our age, women of noble parentage and degree are so prodigally sumptuous, that for the maintenance of their pomp, their apparel, their attendance, and their delicates, they are forced to make havoc of their inheritance, as if they were borne and made for the wasting and consuming of the fruits of the earth. Hereof cometh the pilling and spoiling of their Citizens, enhaunsing of rents and fines of their tenants and Husbandmen, which till the ground. 
Verse 15.   
She is further described, by an adjunct of her watchfulness, and taking little sleep: For, her mind being busied about her household affairs, doth not suffer her to oversleepe herself; but like a watch, doth awake her betimes.  
Many women there are, which although they give themselves much sleep, being notwithstanding once wakened and raised, they do with great readiness & diligence dispatch business of the house, and in that respect they are praiseworthy. But this woman here described by the holy Ghost, doth not only merrily and cheerfully buckle herself to dispatch her matters, but doth also betimes, and early set her hand to her work. Heathen people and strangers from God could see, that the Governor of the Commonwealth and the Councillor, ought not to sleep the whole night: But the holy Ghost requireth this even in the mother of a family, that she should rise before the night be spent. True it is indeed, that it is said in the 104. Psalm, that man goeth forth to his labour at the sunrising: but this is no let at all, but that those things which are to be done in the house, as well of men, as women, may be begun before day. For they cannot by the help of a lantern do those things which are to be done abroad, and in the field: whereas notwithstanding the things at home may be dispatched by the candlelight. But if it do not well beseem a woman of strength to sleep till day light; how ill may it beseem a lusty man, which hath the strength of his limbs. And what things are in the sixth Chapter, 
Pro. 6.6  and in sundry other places laid to the slothful man's charge, the same no doubt, in like manner, may fitly be objected to slothful and idle women.  
This vigilancy or watchfulness he describeth by a double end, whereof the first is, that she giveth to her whole family their food, and that according to the sex and degree of those which are of the family: for, it hath been before said in the 27. Chap. & 26.27. verses, that there is one kind of diet for the men servants, another for the maids, one diet also for slaves, another for freemen, one for those that are strong, another for such as are weak, one for the whole, another for the sick. The other end is that she setteth her maids and waiting servants their task: where is to be noted, that she is careful for food for the whole family, but not that she doth therefore appoint the men servants their work (which belongeth to her husband) but only to her maidens.  
Then it is further to be noted, that she giveth food, and that she appointeth the works, and prescribeth both the portion and the task. For there are women to be found which do appoint work enough, and more then enough, but do allow but a small portion. Others there are which do allow plenty of food, but have small care of the performance of their work: neither of these is to approved, neither of them is free from danger; for the one bewrayeth a baseness and vileness of the mind, the other bringeth pride and arrogancy. 
Verse. 16.  Her diligence and watchfulness is further declared by the effect, to wit, that she considereth a field, which she purchaseth and planteth with vines. For so far is she from diminishing the King's rents, as she doth rather enlarge them. 
Pro. 14.1  Proverb. 14. It is said of a woman of strength, that she buildeth her house: which is amplified by the contrary. And this is a very orderly thing, that to the end she may build a house, she do first set her mind to buy a field. For the rule is good of them, which say there is less profit in a house without a field, than a field without a house. Whereto also belongeth the counsel of Solomon, Prepare thy work without: 
Pro. 24 27  and make ready that which thou hast in the field, that afterward thou mayst build a house.  
Moreover, here is to be observed, that she doth not first provide herself of pleasant and delightful things, but those things wherewith these are maintained.   
Verse 17. 
She girdeth her loins with strength, and strengtheneth her arms.  Verse 18. 
She feeleth that her Merchandise is good: her light is not put out by night.  Verse 19 
She putteth her hands to the wheel, and her hands hold the spindle.  Verse 20. 
She stretcheth forth her hand to the poor, and putteth forth her hands to the needy.  Verse 21. 
She feareth not her family for the snow: for her whole household is clothed with double raiment.  
HEre first of all, is propounded to be considered, her continual and uncessant labour to procure riches unto the 20 verse: then doth he add, for what use she getteth wealth unto the 24. v. In the former part are contained two effects of a woman of strength, and a cause of the effects. The effects are comprehended in the 17.19. and latter part of the 18. verse. And the cause of these effects is declared in the former part of the 18 verse. First of all therefore a man may here ask how this manner of speech which is here attributed to a woman, that she grideth herself with strength, and strengtheneth her arms, may stand with the glory of God, forasmuch as that which is proper to God alone is carried to a woman. For even Kings themselves are altogether without strength, 
Psa. 18, 33, 34 35 jam. 1.  saving that God doth gird them with might, whereof being deprived, presently the become weak and feeble. Sure it is that the strength of the body, (even as every good gift) cometh from God above, in whom we live, do move, and have our being: yet so notwithstanding, as God doth not exclude our endeavour, no not so much as in the work of sanctification: 
Acts 17.28 1. Tim, 8, 16 ja. 4, 5, 8, 9, 10.  much less in the work of this life, for the performance whereof, there remaineth not so great strength after the blot of sin. And first of all she may well be said to gird her loins and her arms with strength, for that she excerciseth herself and her body with labour: for as by idleness & slothfulness the strength is enfeebled in some sort, as iron unused is eaten with rust, so by moderate exercise the strength is increased & augmented. Hereof is it that husbandmen & laborors' having their health, the slothful & sluggish are oppressed with sundry diseases.  
Furthermore in another respect she may well be said to strengthen her loins, and her arms, for that she conceiveth great hope to perfect these things which she taketh in hand. For there are many which of a faint-heartedness and base despair of their mind, dare not enterprise any excellent thing; or having begun it, out of an opinion of difficulty to finish that which they have imagined to themselves, do cast it out of their hands unexpected. So comes it to pass, that through a vile and base fear, and distrust, they do as it were lay bands upon themselves, and being fettered hand and foot, they become unfit and unable for any notable work, wherein there appeareth any show of difficulty. Hereof the Israelites setting before themselves the height of the walls of the land of Canaan, & the taulnes of the men, rejecting all hope of vanquishing that Country began to think of returning into Egypt. 
Numb. 13.32. Deut. 1.   
This cowardness and baseness of mind in those, that belong unto the Kingdom of Heaven is greater, for although there are some, which have found the way and life very easy; yet many also are so discouraged with the difficulty thereof, that they will not once enter into this course. Which thing is manifestly declared in the words of Moses, Deut. 30.11.12.13.14.15. Also 1. john 5.3. and Math. 11.30.  
Hear the cause (as often else where) is inserted as well of this which hath gone before, as of other effects which do follow: to wit, that she findeth the fruit of her labour to be good, and to have good speed in those things which she hath laboured. And this he amplifieth by a comparison of the like: For as he which tasteth good and delicate meats never proved before: with the sweetness thereof, is enticed and egged on to procure the same again, although it be with some hard and sharp labour; so this woman being taught by the experience of the fruit of her labour and industry, doth the more cheerfully follow the same.  
Those therefore which are slothful and idle, for as much as they reap no fruit of their idleness, are not stirred up with any desire to labour. Such also as with labour wearying both themselves and theirs, do notwithstanding receive none at all, or very small fruit of their pains (because God not being called upon by them refuseth to give his blessing) these men also must needs faint under the burden of their labours. 
Psal. 127, 1, 2 Hag. 1, 6, ●  As on the contrary this woman (whose labours God by his blessing doth prosper) making wonderful gain, is encouraged to undergo her pains. And no doubt but the Israelites when they had once tasted of the fruits of the land of Canaan, did the more courageously join battle with the inhabitants thereof. Even as also we see that good scenting hounds, with the only sent of the beast, which they do course, do mend their pace, and with greater swiftness do chase their prey. On the contrary it comes to pass in many, who when as through the blessing of God upon their honest labours, they are groan to some wealth, do give themselves to idleness, and to their pleasures, till they have wasted that which they had gotten with pain.  
This in matters belonging to the life to come, is more evidently perceived; for that so many hearers of the Gospel, do so coldly frequent the assemblies of the Church, in the preaching of the Gospel, administration of the Sacraments, and other ordinary service of God: it proceeds from no other cause, but this, that they have not tasted the fruit of the forgiveness of their sins, even the peace of conscience. Whereas, if so be they had but tasted only how good the Lord is, it cannot be uttered with what ferventness and zeal they would run unto the meetings of the Church, and would thirst after them, 
Psal. 42.1. jam. 2.1.2 3.  as the Hart chased by the dogs thirsteth after the waters.  
There followeth another effect of the efficient cause before declared: which is, that her light is not put out by night. It was said before that she preventeth the day: Now he addeth that she so abideth to her work, that she maketh not an end of her work with the day, but draweth it forth and continueth it a great part of the night: Neither doth she (as some do) labour by fits, but persisteth and persevereth constantly in her works.  
Hereof may be gathered that she breaketh her sweet sleep, For rising so early and going to bed so late; especially when she hath been painful in her work; the sounder sleep must needs fall upon her, so as she (but with some violence) doth not awake. Which thing is to be observed of all, both men and women. For as it is not lawful to eat unto a fullness: so likewise it is not lawful to sleep so long, till we have satisfied our lust. It hath been said before, how this woman of strength appointed maids their task: he now addeth further, that she doth herself set her hands to work. Hitherto also pertaineth she busieth herself in the same kind of work; with her maids, handling the wheel and the distaff, one after another. Although it be not unlikely that she did spin finer and costlier wool and flax, yet it is certain that it was laboursome, and painful, both the wheel & the spindle, whereto she was to put her strength, and use her might.  
For to what end is it, that it was said before that she girdeth herself with strength but that she should have need of strength to do her work: Whereto also pertaineth that, which is spoken in this verse that she putteth both her hands to the spindle. For, it is a thing laid upon all the posterity of Adam, not only to labour, but to labour hardly and with pain: For, notwithstanding that God hath appointed unto women, such works as have less wearisomeness in them, in regard of the weakness of their sex, and of their pains of childbearing: yet are they not freed from those duties, which are joined with some pain and tediousness.  
Furthermore, it is to be noted that by this her working, she is not only herself exercised, but she doth also take away all colour of idleness from her maids: for it were a shame for the maids to pluck their hands from such work as their mistress herself doth not disdain to do. For here is that Proverb true, which is sanctified by the holy mouth of Christ; that it is well with the servant if he be in the same condition with his master, it is well with the handmaid, if she be in no worse case than her mistress. But this example of pains taking, which she giveth to her maids, is of more force to work in their minds, than many admonitions or chastisements which are used without example.  
This point also is to be observed, to confirm and strengthen us in the common duties of this life, as things acceptable unto God; considering that the Anabaptists do esteem of those things as too vile for Christians to exercise themselves in: But the Papists although they condemn not these things, yet they make the hands of godly women more slack, whilst they do so highly extol the counterfeit works of their Nuns, no ways approved by the holy Ghost.  
He hath already spoken of the industry and diligence which she useth in the dispatch of her work, and of the happy event and success thereof.  
There followeth, both the variety and number of the works, wherein she is occupied: and also, the end whereunto they are referred, which doth crown all her former works; and without the which it skilleth not much, whether the mothers of families be slothful or diligent in their work. For, if she should only lay up in a chest these her riches gotten with pain, should heap up treasures, or bestow them in trifles and toys, there were no cause why this praise should be given her. But now when as both in getting them her industry is declared, and in disposing them her piety and wisdom appeareth; no sufficient commendation can easily be given unto her. For to some God hath plentifully and abundantly given discretion to bestow them to their just and due uses.  
In the verses following he describeth the ends, 
Verse 20.  whereto she referreth her riches gotten with such diligence and continual labour: whereof the first is, that she may succour the poor, and such as are oppressed with want. This is confirmed by the testimony of the Apostle. Ephes. 4.28. & Prover. 3.26.27.  
Whereby appeareth, how few there are which are endued with true piety; for how few men shall be found, which do know this end of getting riches: And of those which propound unto themselves this end, the number is far less.  
Furthermore, whereas she stretcheth forth and extendeth her hand, it teacheth how readily and cheerfully, how bountifully also and liberally she doth it: for, God loveth a cheerful giver: 
Psal. 112, 9 Eccles. 11.1  He soweth his seed in a fat and fruitful soil, from whence he looketh for a hundred fold.  
This manner of speech also declareth, that she is none of those delicate and tender women, which cannot endure to behold those that are in misery and affliction.  
It is also to be considered, that the first fruits of her labours are given to the poor: For whereas that which is distributed to the poor is said to be consecrated to the Lord; and there is none so ignorant which knows not, that the first fruits are to be dedicated to God: 
Pro. 3, 9, 10  it is manifest that there is a principal regard to be had to the poor. 
1. King. ●7. 17 1●   
Her next care is for her family, 
Deut 26.13 14 Verse 21.  that it be well and sufficiently clothed, that there be none in all her household, which should be in any sort hurt by the weather; either cold, heat, wind or rain etc. so far are they from going with torn and ragged clothes. In the 1. King 10. It appeareth, that the Queen of Saba gave her judgement of the wisdom of Solomon, by the apparel of his servants. For as of the food, so also of the clothing of the household, the Governors must be careful, whereas divers in many households, are not only not wholesomely appareled, but not so much as honestly and seemly covered: which as it is hurtful to those of the family, so it is also an inconuenince to the Governors themselves, in as much as their necessary business, by these means is hindered for want of health.  
Moreover, where it is said that she feareth not her family for the snow, therein is some difficulty: for it seemeth not to swarm from the duty of a wife, and godly woman to fear the incommodities of herself and hers: for fear is a spur unto us, to avoid those things whereof we are afraid, for a wiseman, feareth the evil and escheweth it.  
Contrariwise, we may see many women which having little care of the diet and clothing of their family, do leave them destitute of things necessary. I answer, that it is want of fear, which proceedeth from hence, that being inconsiderate and unadvised, they do not foresee the things which are profitable for the family in the time to come; especially long time after. But this want of fear is utterly to be condemned: Howbeit that a woman, which in a due consideration of the inconveniences which may happen, doth stand in fear of them, and fearing doth stir up herself to all care and regard to provide such things, which do belong unto the maintenance of life, she truly is not to be blamed.  
And that woman which in a timely foresight of those things, whereby her household may be sufficiently maintained, doth so address herself to all honest skill, and means to defend the same, as she may safely and securely cast away all carefulness, and fear of her family, she indeed worthily deserveth praise. 
job. 5.21  By this means cometh it to pass, that by diligent labour and continual painfulness, men do rid themselves of many cares and griefs (wherewith, others are pained) when as they do handle their matters, according to the prescript of God's Word.   
Verse 22. 
She provideth her tents: fine linen and purple is her clothing.  Verse 23. 
Her Husband is known in in the gates when he sitteth with the Elders of the land.  Verse 24. 
She maketh fine linen which she selleth, and delivereth a girdle to the Merchant.  
HEr next care is for the furniture of her house, provided and beautified with those ornaments which may most set forth the fairness of the house, and the honour of the governor. For, it is not the least commendation of a Matron, to provide that the house be thoroughly furnished, of bedding, hangings, tapestry, and other such like necessaries, both for the necessity of life, and also for honest delight: For a man may see many women very sumptuously attired, whose houses notwithstanding lie empty and unfurnished.  
Neither truly doth the praise of this woman consist in this, that she buyeth these ornaments with her money, but because she maketh and weaveth them at her own house. Which is to be understood both of those things which have been spoken of before in the 20. and 22. verses, and also of those which follow unto the 25: verse.  
Unto this carefulness, to provide household furniture doth succeed, care of trimming her own body, and that with things far more precious, as fine linen & purple. The which, although it seem scarce to agree with the turning of the wheel, and handling of the spindle and distaff: yet the holy Ghost hath thought them very agreeable. And here no doubt he bringeth in this woman so delicately appareled, that he might thereby commend these womanly works and exercises unto all posterity, as those which are worthy, and fit for such as are clothed in very delicate apparel, so as their estate and degree will afford it. Which is not to be understood of all women, but according as every one's estate will stretch; for this woman's husband was among the chief, as appeareth in the 23. verse. But here some man may ask, whether it be fit that he should first provide for her own self.  
To whom I answer, that it is meet that she prepare necessary covering for those of her household, before she set her mind upon delicacy, and fineness of apparel for herself: even as also she ought to seek for necessary food for her family, before she take thought for dainty meats for herself.  
Whereupon it followeth, 
1. Tim. 2 9 1. Peter 3 3.  that those testimonies against costly attire, which the Apostle speaks of, are not simply to be understood, but by comparison of godliness, more carefully to be sought for then the fineness of apparel. Neither is she puffed up with these so precious vestments, considering that she is continually in labour: a means that God useth to school men to humility, for the women which by delicacy of their apparel, and soft array of their bodies, 
Esay 3.  are lifted up in the pride of their hearts, do thereby turn their purple into sackcloth.  
Another effect or end of her continual labour, consisteth in making ornaments, 
Verse. 23.  whereby as by certain marks and signs her husband may be known, and discerned from other men, which is amplified by an adjunct of the time, when he goeth and fitteth in the assembly of the Eelder, where specially it beseemeth him to be most comely appareled.  
But here some man may move a doubt, how it may stand with the duty of a loving wife, that first she provideth ornaments for herself, and afterwards for her husband. Whereto I answer, that the outward ornaments of the body, are more fit for women than men, and that there cometh credit and praise to the man by the comely apparel of his wife, even as it would be to his discredit, if he himself being gaily appareled, his wife should be without ornaments. she doth therefore trim herself not so much for her own, as for her husbands both credit and delight.  
From all which things it appeareth that there is nothing so great or so small in the household, that there is none from the highest to the lowest, from the head of the family even unto the foot, whom her care doth not reach unto. For even as in the common wealth those that are so careful for one part, as they neglect another, they do grievously offend: and contrariwise they do safely govern the same, which do extend their care over all. So likewise in a family, she which is so careful for her husband and children, that she neglecteth her servants and maids, doth very dangerously offend.  
Some man will think that she is marvelously diligent in undergoing her labours, 
Verse 24.  which hath supplied so many and so great things, both for the necessities and ornaments of her family. But this woman is of such an invincible mind, that these so great labours being endured, she doth not rest there, but setteth upon other works also, which being finished, she delivereth to the merchants.  
But all her other things in general are costly: and such whereof otherwise by reason of the long and doubtful carriage, the merchant should never make perfect. For it is such linen as is, woven of very fine and slender threads. The value whereof may easily be gathered, in as much as the body of Christ (of whose honourable sepulture the scripture witnesseth) was wrapped in the same. And of the prize of the girdles, wherewith men and women are girt, the scripture is not without testimonies. 2. Sam. 18.11. Ierm. 2.32. Esay 3, 24.  
Whereas by this manner of speech these lessons do belong even unto the King's wife; it teacheth us that it is no discredit for a Princess to deliver unto the merchants such works as by her own skill she hath made. It is known that in the ancient Roman common wealth, those of the chiefest nobility, did sell the fruit of their orchards and gardens for money: and there remain yet in Germany (a sheared of the Roman common wealth) some signs of that custom. But amongst us men are grown to that pride that they are accounted for base people, which should imitate that manner.   
Verse 25. 
Strength and honour is her clothing, and she laugheth.  Verse. 26. 
She openeth her mouth in wisdom, and doctrine is upon her tongue.  Verse 27. 
She prieth into the ways of her household, and eateth not the bread of idleness.  
HItherto hath been spoken of the virtues, which are more proper unto the mother of the household there follow such virtues, as are common to all godly people both men and women. In the, 22. verse it hath been said, that she is clothed and appareled in fine linen and purple: but in this place he bringeth in mention of further a kind of raiment.  
This manner of clothing is of the mind, as the former was of the body. 
Tim. 2, 9 Pet. 3.34  This is the same which the Apostles doth principally commend unto women, and doth prefer before all other ornaments, though never so precious and without the which, even she which is most neatly and daintily clothed is but naked and bare before God, the Angels, and holy men.  
But of this inward clothing there are two parts set down, strength, and honour and comeliness: whereof in the one is noted the confidence of her mind, whereby being without fear she enjoyeth rest and quietness: by the other those virtues, which beside that they come from a mind well affected do procure a singular beauty, worthy of all men to be looked upon.  
And truly what things have been spoken hitherto, as they do belong to the duty of a good Matron, so may they sometimes be found in women, which are void of all true piety, in jews, in Papists, in Turks. But those things which do follow, are of that kind which as they do only fall unto godly Matrons, so do they add great glory unto the former gifts, and do as it were crown them. And first for the strength of the mind it is proved by the effect, that she feareth not the inconveniences of the time following, which in men either quite destitute, or lightly endued with this trust in God, doth breed continual unquietness. This is that which the Prophet saith in the. 112. Psalm. vers. 7. That the righteous man is not afraid of evil titidings. And the same which Solomon hath Pro. 28.1. That the righteous is bold as a young lion. The cause whereof is assigned by the Prophet in the Psalm before resit, because his mind is strengthened. The cause also of which strengthening he doth there set down because his soul trusteth in God: what is this else, but that which the Apostle teacheth, that through peace of conscience, which true faith worketh in the godly, they do even rejoice in tribulation: and so far are they from being discouraged in mind for fear of them, that not then truly when they are overcharged with them, do they faint, much less sink under them. This singular tranquillity of mind he declareth by an adjunct of laughing, because we do use to laugh at those, against whom we do assure and promise unto ourselves certain easy victory.  
The blessed and happy estate of the godly is here in this place notably described, and their undoubted assurance of eternal life, whereby they are as certain and sure of the life to come, as they are either of their present life, or their life past: which they know cannot either be weakened or taken away by strength or craft, either of things above, or things beneath, 
Rom. 8.  that neither prosperity, nor adversity, neither famine, nor the sword, nor death, nor the banding and fronting of all mischiefs opposed against us, is able to drive us from the fruition of life everlasting. The contrary whereof the Papists teach, which do torment men's consciences with the continual torture of doubting and perplexity. But this aught so much the more to confirm us against all fearful terrors, for that women by nature are fearful and timorous. 
Luk. 16 12.  Whereof it is that this is called our goods, even as other commodities of this life, are by our Saviour called others men's and not ours. Which ought to give us courage to seek after those things, which no casualty may take from us, being things which last for ever. In the goods of this life we do covet after those things, which are less subject to change, as unmovable, rather than movable. In merchandise those that are most staple are esteemed, which will continue longest without corrupting. And rents, and yearly revenues of inheritance are preferred before money: why should we not then use the same wisdom in these things which do never fail.  
And thus much of the inward strength, there followeth the honour or comeliness; that is, those virtues which have a comely sight in the judgement of the Angels, and all godly men: where in the first place cometh, that she doth not use speech, but wisely, and warily, which is very fitly applied unto this woman. For it is commonly known and grown to a Proverb, that women by nature are more talkative, so as greater care is to be had, and straighter watch to be kept least at any time the locks and bars of wisdom and modesty being broken, the tongue before being silent, do wander and stray abroad here and there. Whereunto it is a great help, that a woman be constant and continuing in her labour; for even as the Apostle doth define idleness, 
1. Tim. 5.  & slothfulness to be the seed of much talk in younger widows, so continuance in labour, is a singular remedy against rashness, and forwardness of the tongue.  
The praise of her speech seemeth to consist not so much in the common speech of the things belonging unto this life, which may be in infidels, as in another subject of speech, it is a conference of holy matters. For he saith that the doctrine of benignity and kindness is in her tongue. By which manner of speech he seemeth to declare both covenants of works and of grace; whereof in the one the bounty of God towards us doth stand; and in the other our love both towards God, and towards our neighbour for God's cause is required. For she is not only a hearer and reader of the word of God, but also she conferreth thereof with her children, with her maids, and with her husband, instructing her children and maidens, as we read of Hester, (for except her maids had first been instructed to celebrate the Fast, they had been altogether unfit) and ask of her husband those things whereof she standeth in doubt. 
1. Cor. 5.  Whether is to be referred, that in the book of the Kings the name of mother is added, as a furtherer either of piety, or impiety of the children. Whereby the jesuits are confuted, which do so straightly tie the women to the wheel and spindle, as they do cut them off, and bar them from all conference touching the word of God, as absurd and far unbeseeming their sex. See the examples of Anna: 1. Sam. 2. And of the wife of Manoah, 14. of judges. And of Mary, Luke 1. And of Priscilla, which both instructed and forwarded Apollo in the way of the Lord. Whereby appeareth how careful godly women have been for true knowledge out of the word of God: Whereas he saith that doctrine etc. resteth in her tongue, he doth thereby plainly declare, how often she used speech, and how plentifully it dwelled in her house.  

Col. 3.16.  Whereby notwithstanding is not excluded, that which is the principal thing in this point, that she hath the doctrine of benignity and kindness written in her mind; yea her often talking of the word God, is an undoubted argument of the same written in her heart. For out of the abundance of the heart the mouth speaketh. 
Math. 12.   
Another effect of this matron is; that she searcheth and prieth into the whole carriage of her household, for it is not enough to appoint them what they shall do, unless she do as it were call them to account & reckoning, and find out whether they have well performed their task: which is to be understood not so much of matters belonging to the house (which are even performed of infidels) sometimes as of holiness which consisteth either in piety, and godliness towards God, and righteousness towards men. For notwithstanding that the chastising and punishing of the men servants, slaves, and of the sons that are of age, is to be reserved to the husband, yet it is her part to inquire into the ways of the whole family; which is also required of the father of the family.  
Furthermore, the metaphor of (prying) seemeth to declare, that she doth sometimes search into the manners and faults of her servants and household, even when they are not aware and think nothing of it: even as a spy or a scout, lieth in wait to look forth whether the enemy approacheth unto the City and tents.  
The conclusion of all which is, that she eateth not the bread of idleness. For when she getteth wool and flax, when as rising in the morning before day, and sitting up a great part of the night, she appointeth her family their portion, and her maids their task, when as she setteth her own hands to the wheel and spindle, when as she provideth for her household clothing, for her house furniture, for herself, costly apparel; and for her husband ornaments, when she instructeth her family: And finally, inquireth into the ways of her whole household, it easily appeareth that she eateth not the bread of idleness.  
But those are said to eat the bread of idleness, which do receive their meat, when as no honest labour hath gone before, and which is not gotten by labour: Whereby is confirmed that which is commanded of the Apostle, 
2. Thes. 3.10  that those that will not labour should not eat. But if it be therefore concluded, that she eateth not the bread of idleness, because she is so busied as we have said: it is evident that those are utterly to be condemned of slothfulness, not only which labour not at all, but even those also which in doing their work are more slack and negligent.   
Verse 28. 
Her children shall rise and pronounce her blessed, and her husband, which shall praise her.  Verse 29. 
Many daughters have done virtuously, but thou hast excelled above all.  Verse 30. 
favour is deceit, and beauty is vanity: but a woman fearing the Lord she getteth to her praise.  Verse 31. 
Give unto her the fruit of her hands, and let her works praise her in the gates.  
THe scope and drift hereof is, having propounded a reward to stir up women to higher virtues; it is a true speech that Honour nourisheth arts; and that all men are kindled with a desire of praise, and that those things are despised and contemned which are misliked of every one. Which may be applied unto the desire of virtue and godliness: for although to just and uncorrupted judges, the fruit of their duty is the duty itself, and it belongeth unto the godly to seek after virtue, for virtues sake, and a conscience towards God; yet God pitying our infirmity and slowness to good works, doth set before us a reward, as it were a crown to be enjoyed both in this life, and in the life to come; to the end he may correct our sluggishness, and drowsiness in well doing. Which being a thing necessary for men to whet them on to the desire of virtue, it is manifest that it is more expedient for women, as those which are weaker. Whereof it is that the holy Ghost doth make this garland of praise which he may set upon the head of such a industrious woman, as he hath described that as by her virtue and piety, so also by the reward of condign praise, she may be discerned from other women.  

Verse 28.  The chief good of all is, that she thinking and feeling herself happy, standeth not in fear of any danger which may befall her. But it is to be accounted in some degree of happiness, if in regard of her good works she be worthily commended of good men: especially, when as by this commendation of her excellent facts is sealed up the approbation of her good works by God himself. But that her own children, are here brought in by the H. ghost for spreaders of her praises, it may seem somewhat strange. For, whereas (according to the testimoney of the Prophet, (as we have heard before) A man's own praise in his own mouth hath no grace; It must needs be that the commendation of those of her own family; especially, such as are more nearly joined unto her, is but of small force to set her forth, as that which may seem to proceed, either of self-love, or flattery, that they may gain somewhat of her. I answer, that besides the proper sense, here is a figurative speech, wherein by children is understood, the diet and apparel of her children, the honesty of the children's manners; but chiefly their piety and fear of God, wherewith by her careful education; she hath endued them, which are as it were so many mouths and tongues, whereby the praises of a woman of strength are published.  
Not unlike unto this is that which is said in the 127. Psalm. Where he is pronounced blessed which hath a quiver furnished with children, who shall not be ashamed when he contendeth with his enemies in the gates. Hereof also proceeded that exclamation of the woman Luke 11.27. although she were therein deceived, if she thought that Christ took any part of his wisdom, or goodness of his mother, when as he was taught of himself.  
He mentioneth this praise of the children towards their mother, because her children, through her godly and wise education do live in that light and honour, which redoundeth unto the commendation of their mother; whereas he saith that they shall rise, that they may praise her, he seemeth to set forth their ripe age, when as (by marriage or public charge) they come abroad, whereas those which were of unripe years, seemed to lie at home in silence. For being come to years, they are then either an honour, or dishonour to their Parents: as in the 127 Psalm, children are then like arrows wherewith their parents enemies are either slain or wounded when they are of age.  
Hence do Parents learn, which do neglect the godly and honest bringing up of their children that they nourish in their bosom, which may afterwards bite them, when they grow to ripeness of age; who whereas if they have used diligence and endeavour in well bringing up their children, they have wherewith to comfort themselves, against their excess and wickedness whatsoever. As on the contrary, in the godliness and honesty of the children, they have a joyful rest and comfort, wherewith to strengthen themselves and the manifold griefs and inconveniences of old age, being as it were their winter.  
To omit that there have been some, who going to the gallows for their lewdness, have cursed their mothers, because of their foolish cockering, they have been left unto themselves, and their own lusts: as on the contrary, children being well nurtured, will bless their mother, because she hath instructed them, chastened them, and kept them within the bounds of their duty.  
Which testimony of children, like as also that of the husband, which followeth, although it be lessened in regard, that in blood they are very nearly knit unto her; yet is it of the greater credit: because they are eye-witnesses of her actions, and whole conversation. But children ought so much the rather to stir up themselves unto a desire of virtue and piety, as that by their praise or dispraise, credit, or discredit, their Parents are either honoured, or dishonoured, as those which have part with their children, as well in the one as in the other.  
The honour therefore which by the commandment is due to Parents by their children, is not shut up within their father's house, but continueth throughout the whole course of their life, even then truly, when being departed forth of their Parent's house, they are spread abroad in the common wealth, neither is the obedience due to their parents, then only violated, when they do transgress their commandments, but also when they do defile themselves with any lewdness, and wickedness in any kind whatsoever; whereof also it is that Solomon said before, that the foolish son bringeth sorrow to his father.  
Her husband shall praise her: This commendation also of her Husband seemeth to be of small force to set forth her praise, by reason of that near conjunction, which is between them, which will diminish the authority and force of the praise, besides the danger of being solicited to break her fidelity by his praising of her to others. The commendation therefore which her husband giveth her, is first of all in private and at home, which bringeth no inconvenience, and whereby the virtue and industry of the wife is increased.  
Furthermore (as before in the children) so here there is a figurative speech; for the vigorous and good bearing of his age, his good disposition of body, and the ornaments of his apparel (whereof we have spoken before) but especially for that she whetteth him on to piety, even then, when he holdeth his peace, doth abundantly speak of the praise of his wife.  
For as the holiness of the wife commendeth the piety of her husband, 
1. Cor. 11.  because she is as it were the image of the man: so the excellent piety and godliness of the man doth set forth a religious woman: which godliness, it is no doubt, but his virtuous wife hath in some measure wrought in him. Thus did Priscilla help Aquila in godliness, in which regard she is by the holy Ghost set before her husband, although a faithful man: as in the 14. of judges, Sampsons' mother is set before her husband Manoath. After the commendation of the children, and of the husband, there followeth also the praise of the holy Ghost, speaking by the pen of Solomon: who doth by a comparison of the lesser amplify her praise. But she is compared not with a careless, and slothful woman, but with a woman of strength, and not with one alone, but with many to whom she is not equalled, but far preferred, and placed as it were in a higher estate; but if it be asked, what women of strength these are, to whom this woman is preferred. I answer, they are those, which being void of faith towards God, do notwithstanding embrace chastity, love their husbands dearly, provide plentifully for the diet and clothing of their family, seek will and flax, set their hands to the wheel and spindle, rise before day, go to bed late, are careful for furniture for their house, of all sorts, do deck both themselves and their husbands, do think of a field which they buy, and plant it with vines: but in the mean time being void of faith, are fearfully terrified with the evils to come: yea, even with shadows of evils, as before hath been declared out of the 25. 26 and 27. verses. And truly in this kind there are found not only Popish women, jews, and Turks, but also some professors of the Gospel, but in show only: before all which (though in number infinite) one of these is far to be preferred, not only in these virtues, which are proper and perculiar to her; but in those also which do fall into both kinds of women. For although the same things be performed of them both, notwithstanding seeing the one doth them of conscience towards God, the other of a certain instinct of nature, or to get praise and commendation amongst men, it appeareth that there is as much difference between them, as is between heaven and earth. Hereby appeareth, how precious a thing faith is, wherewith all our works are, as it were, perfumed, to be acceptable unto God, and without which, the most glorious works stink, and in their greatest glittering are not withstanding sins.  
In this verse he doth by another argument, from a comparison, set forth her praise, where he preferreth her before a woman, that is exceeding fair and well favoured: where also there seemeth to be a meeting with a secret and privy objection; the objection is drawn from an apparent charge of the Prophet, as if he were not wise and skilful enough in describing and setting forth this woman, never sufficiently praised: as he, which in the reckoning up of her virtues, had forgotten two ornaments, her beauty and comeliness, unto which the Prophet answereth, by an adjunct of the deceit of favour, and vanity of beauty. But vanity and deceit are not of one sort. For first of all they are deceitful and vain; because the beauty and good favour is vanished and painted, whereby the foulest women have appearance, and go for fair, which upon the feeling of the fire, or any other heat melt away. Furthermore because that beauty and favour, which pleaseth to day, displeaseth to morrow, and that which is now esteemed to be a trace of beauty in the eyes of the lovers, is by and by accounted a wart or a wen. As appeareth by the example of Amon, who being inflamed with the love of his sister Thamar, because of her beauty: was as it were in a turning of a hand, in a deadly hatred of her.  
Moreover, it is very truly called desceitfull and vain, because as it were a flower, it perisheth, with the least blast of the wind of the judgement of God, indeed favour and beauty is the gift of God, wherefore it is before compared by Solomon unto a ring of gold yet hath the holy ghost thought it unworthy to be reckoned among the former virtues.  
But by this former judgement of the holy Ghost, God would note the folly of men, who in choosing their wives, do principally inquire after that, whether she be fair and well favoured, so as if she have those, although she be endued with none of the former virtues, yet she is accounted fit for them. And contrariwise she which is endued with the former virtues, unless she have also favour and beauty, is scorned and despised of all men: wherein the madness of men do notably bewray itself, that they do carry themselves so carelessly and dissolutely in a matter of great weight, and wherein consisteth the quietness of this whole life, and no small help to the life to come. If a man buy a horse, is he so mad that he will rest only in the colour and shape of his body never looking whether he be lame or broken wound. Or if a man buy a gold ring, doth he think himself satisfied that in show only it glistereth like gold? or doth he not rather bring it to the touchstone, to try whether it be pure gold or gilded only.  
The estimation of favour & beauty, is yet diminished by the unfit praise, which is not meet for a woman endued with them; which is amplified by a comparison of the dislike: because a woman fearing God is worthy of praise: for notwithstanding that favour and beauty (in regard that they are the gifts of God) do deserve commendation, yet she which hath them, seemeth not to deserve praise, seeing they are gotten by no skill or labour of hers, no, not so much as by her will: for except it were given her of God even from the cradle, she should labour in vain to get it: but the fear of God, notwithstanding it be the gift of God, yet is it not given at the first, but to such, as do will and desire it (God inclining their will & affection) & being once begun it receiveth increase through our desire care and industry.  
So as notwithstanding, a fair and beautiful woman for her beauty may be praised; yet in comparison of that notable and singular commendation which is rightfully done unto the woman that feareth God, she is not to be thought praiseworthy. And then by a comparison of the greater is lessened the praise of beauty, and comeliness is beaten down: and this denial and lessening of the praise of good favour and beauty, is more strongly declared, by this word, (she doth get praise unto herself) as if the beautiful and well favoured woman did not so.  
Hereby is refuted not only the vanity of men, but also their ingratitude towards God, which do employ the whole power of their wit and learning, for the praise of beauty and favour, not only generally in the whole body, but particularly in every part of it, from the head to the heel, using thereunto all the flowers and colours of their eloquence, wherewith they garnish and set them forth, who in the mean time in the commendation of virtue, are either dumb, or cold.  
He goeth forward in the reward and recompense of this woman of strength, where the holy Ghost by the Prophet doth call upon all men, that they should yield unto her the praise due unto her virtues and notable works. The holy Ghost therefore doth exhort her husband, that both while he liveth, & when he is going to death, he should deal liberally with her in diet, clothing and other lawful and honest delights of this life, and should grant them unto her bountifully & plentifully for her use. He exhorteth her children and servants, that they do use all singular reverence and obedience towards her: neither doth he exhort only those of her family, but also all others; yea even the Magistrates themselves, so often as occasion is offered (as when women are brought in judgement before them, for some slip in their manners, it is not unseasonable to set before their eyes the laudable conversation of this virtuous woman) that they do employ themselves to set forth her praise: For notwithstanding that this woman, together with her notable works be shut up and limited within the walls of her own house, yet her praise passing forth, and climbing up the top of the house cometh & appeareth at the holy seat of justice.  
Whom therefore God commendeth and thinketh worthy to be praised, in the extolling of them, we ought to employ, not only our tongues, and pens; but even also as it were our shoulder, wherewith being borne up, and underpropped, they may be, as it were, lifted up into an open place, from whence their virtue may be seen of all.  
The which ought to confirm us in the study of virtue; especially when we know that the hearts and tongues of all men are in the hands of God, so as he is able to bend them even in those that are void of all piety, to publish the praises of the godly, as appeareth by the examples of joseph and Moses abiding in Egypt. But if men in this behalf be dumb and unthankful: yet it ought to strengthen and retain us in our duty, that God by his heavenly voice doth vouchsafe to praise us: and moreover in time to come, in the greatest assembly of the whole world, he will, as it were in the highest court commend us, which ought most plentifully to satisfy us, both then, when men are not only silent in our commendations, but further also when they do undeservedly speak evil of us.   
FINIS.