A godly and learned exposition vppon the Prouerbes of Solomon: written in French by Maister Michael Cope, minister of the woorde of God, at Geneua: and translated into English, by M.O.

The xxxi. Chapter.

1 THE wordes of king Lemuell: the prophesie which his mother taught him.

AFter the Hebrwe and Latine exposi∣tours, Solomon is called Lemuel, * 1.1 that is to say, of God. For albeit that Dauid had elder sonnes then Solomon, yet was none of them or∣deined king but Solomon, according as God had foretolde Dauid by the Prophet Nathan. The which was perfourmed in Solomon. Nowe hee * 1.2 calleth the sentences following, his wordes: Because that hee hauing hearde them of his mother, had gathered them into writing. Wherein hee sheweth that albeit hee had beene the scholler of the Prophet Nathan, yet did hee not de∣spise the instruction of his mother, but had the same in great estima∣tion: as hee sheweth when hee calleth it a Prophesie, that is to say, doctrine, whereby his mother hath expounded vnto him the wil of God, as hee hath declared by his worde: as it is so taken in the 1. Cor, 14. verse. 1. And thus, this mother doeth wel shewe vnto the the great Dames and Ladies, and vnto al mothers, that they ought not to spende the time with the children, in talking of vaine things: but that they should haue the worde of God in their heartes, for to bee able to teache their children both by mouth and by example: as the Apostle Saint Paule doeth shewe them. I say expresly too bee able to teache their children. For though women bee neuer so * 1.3 wel learned, yet ought they not to take in hand to teach publikely as Ministers of the Churche. And albeit that wee finde it not writ∣tenin any other place, that the mother or Solomō hath taught him, yet ought it to bee enough for vs, that hee himselfe doth heere con∣fesse

it. And also it is to bee beleeued howe Dauid, who was a great Prophete, for to correct and amende the faulte that they had committed together during the life of Vrias her first husband, was careful diligently to instruct Bethsabe the mother of Solomon. Wee might also say that Solomon calleth his mother, the Church, in the which hee had beene taught by Nathan the Prophete, and by the Priestes. Howsoeuer it bee, when Solomon gathereth by writing that which had beene taught him, hee sheweth vs howe greatly careful and diligent wee shoulde bee to hold and lay vp that which is taught vs, for to frame thereby our manners and conuersation, that wee may teache our neighbours by good doctrine and holy conuersation.

2 What, my sonne? and what, the sonne of my wombe? and what, O sonne of my vowe?

The mother of Solomon doeth wel declare how much she loued, him, when she is not satisfied with saying once, My sonne, but doth repeate it. And in the same repetition shee declareth how he is her sonne: that is to say, that she hath conceiued him in her wombe, that she did beare him with trauel and paine, that she brought him foorth with sorow, and nursed him vp. And albeit that diuers mo∣thers doe perswade themselues that their children ought to be con∣tented therewith, yet wil not she stay there, but euen as shee had nursed him corporally, euen so woulde shee also bee a spiritual mo∣ther. And also there with in remembring her wombe, shee sheweth him that he ought in no wise to despise her, nor to refuse her holy admonitions, & that she would teach him nothing, but that should bee for his profite, and that shee woulde not abuse him, to worke his destruction, seeing he is the fruite of her wombe. But moreouer for to declare vnto him her motherly affection, and howe she neuer forgetteth him, she calleth him the sonne of her vowe.

Nowe wee often make vowes for to obteine that which wee greatly desire, and esteeme to be profitable, or necessary: as Iacob * 1.4 doth. And thus, when she saith, What, sonne of my vowe? She de∣clareth that shee neuer ceasseth to pray for him, and to desire his health and prosperitie. And it is as much as if shee called him her

wel beloued sonne, on whom she setteth al her heart: as she did shewe the same indeede, 1. King. 17. When shee desireth Dauid for to erect and place Solomon in the kingdome, against Adonias.

Moreouer, let vs note that these wordes are no flattering spea∣ches, but sweete declaratiōs, for to draw her sonne vnto obedience, and to teache him, what is his duetie, that hee shoulde not bee vn∣thankeful nor rebellious.

3 Giue not thy strength vnto women, nor thy waies, which is to destroy kings.

God by Moses taught kinges their lesson and what they should * 1.5 doe. Nowe Dauid had sworne vnto Bethsabe the mother of Solo∣mon, that her sonne shoulde reigne in his steede after him: for this cause she teacheth her sonne the same lesson: In the which GOD saith that the king shal not take vnto him many wiues. According to the which lesson she saith vnto her sonne, Giue not thy strength &c. That is to say, Giue not thy minde to followe and delight in many women, for to weaken thy selfe, both body and minde with them, and to consume thy substance in mainteining them, and to en∣tertaine them in pleasures, pompously, & voluptuously: as whoores doe dayly desire, and are as vnsatiable as graues: the which is the ouerthrowe and destruction of the rich and mightie: as the Giants, * 1.6 and Sampson, haue prooued by expreience: and now Bethsabe doth declare vnto her sonne, when she addeth, Nor thy wayes, which is to destroy kings. For this is as much as if she said: howe great and mightie soeuer men be, yet if they be giuen vnto women, they seeke their ouerthrowe & destruction: the which also faileth not though it belong before it come: as Dauid hath tried it for a certaine time in the persecution of his sonne Absolom: as God had threatened him. And with the same destruction is Solomon threatened. And the executiō thereof was doone vpon his sonne Roboam. We might also say, that she saying, Giue not thy wayes, &c. doeth admo∣nish him that by his manners and conuersation he should not giue * 1.7 any euil example, the which woulde sende such kinges vnto de∣struction as shoulde followe it, or that woulde more ouerpasse him: as wee may see in Roboam. After some mens iudge∣ment, this mother doeth exhort her sonne to be well contented

with the kingdome, that God hath giuen him, and that he shoulde not striue to subdue the other kinges, for to get their countries, and further to enlarge his dominion. Al such exhortations are very fit and necessary to frame the manners of kings, & they do agree very wel vnto the lesson that is giuen them, neuerthelesse the most apte * 1.8 sense in my iudgement is, that this mother doeth exhorte her sonne, not to apply himself, to any thing that might worke his ouer∣throw, when hee should be king: for the custome of the Hebrewes is to vse the singular for the plural, and plural for the singular. And so it shoulde bee as if shee saide, giue not thy wayes, while thou art a king to destroy thee.

4 It is not for kinges, O Lemuel, it is not for kinges to drinke wine, nor for princes strong drinke.

Wine is created in differently for al men. Al creatures of God are * 1.9 good, and nothing is to be refused when it is receiued with thanks giuing. Wherevpon wee may knowe that although it is good nei∣ther to eate fleshe, nor to drinke wine, yet neither the vse of wine, nor of other sweete and pleasant drinkes, ought to bee forbidden kinges and princes of the earth: seeing also that kinges are com∣monly better able to furnishe themselues with delicates then other. And therefore, let vs vnderstande that the vse of wine is not heere forbidden to kinges, but onely the ouermuch pleasure that is taken therein, and the excesse that is committed in it, though nothing els is spoken of but drinking: for the scripture in diuers places to ex∣presse * 1.10 intemperancie and drunkennesse, doth speake but of drinking. And wee also in our language, when wee woulde expresse the in∣temperancie of some men, doe say plainely and simply they drinke, or that they are drinkers. The which is much to be blamed in al per∣sons: for the scripture forbiddeth excesse to all men, and depriueth al drunkardes of the kingdome of God. But mention is made heere of kinges and princes for diuers causes. The first is, that this exhortation is directed vnto Solomon the sonne of king Dauid, & who was ordeined king after his father: whose mother did onely priuily exhort him: for being a woman, shee had not the publike

administration. The seconde is, that the kings and gouernours, a∣boue al other shoulde bee temperate and sober: for seeing it belon∣geth to them to punishe excesse, dissolutenesse, riotousnesse and of∣fences, therefore they shoulde serue for an example vnto the com∣mon people: so that they may not be checked: Awake ye drun∣kardes * 1.11 and weepe, &c. And forasmuch as they are iudges, they ought so to guide themselues: as that in iudging other, they condemne not themselues: and that it should not be reproched them & cast in their teeth, Why seest thou a mote in thy brothers eye, and conside∣rest * 1.12 not a beame in thine owne eye? The thirde is, that the kinges and great Lordes because of their great riches doe liue for the most * 1.13 part carelesly and idlely, and for to passe away their time ioyfully and merily, keepe good cheere, making feastes, drinkinges, bankettes, suppers, and reare suppers, superfluous & excessiue, and drinke and * 1.14 eate almost til they bee ready to burst and to spue, as they are bla∣med for it.

5 Least hee drink, and forget the decree, and change the iudgement of all the children of affliction.

The mother of Solomon doeth not set downe the former rea∣sons: but to auoide prolixitie and tediousnesse, shee toucheth the chiefest and principal: that is, that if kinges be giuen to wine, there is danger that they making no account of the lawe of God, shoulde ouerthrowe the right of the poore. Wherevpon we must first note, that which is written: When the king is placed in the throne of his kingdome, then shal he write out for himselfe a booke of this * 1.15 lawe, wherein there is shewed vnto him, that hee ought not in any wise to turne away from the lawe of God, neither by contempt, nor by forgetfulnesse: much lesse by scorning or mocking. And for to a∣uoide these thinges, he ought to take heede and beware of wine: * 1.16 For wine is a mocker, &c. Whooredome, wine, and new wine, take away the heart. But they also haue failed by wine, and haue gone astray by drunkennesse.

Secondly, let vs note that the great men of the earth despising the decree, and scorning thereof, doe giue themselues vnto corrup∣tion, as they are blamed therewith. Wherevpon God complaineth

of them, with threatening them. And this is that which the mother exhorteth her sonne to do, fearing least by wine hee shoulde change the right. And she saith expresly, of al the children of affliction: that is to say, of the miserable: for they are they whome God commen∣deth vnto vs. But it seemeth that they woulde despite God, foras∣much as it is a common thing through the world that the great doe eate the smal: as experience teacheth: and the scripture also com∣plaineth thereof. And the same is wel noted heere, when it is not simplie saide, The sonne of affliction, but al the sonnes of afflictions: as if it were said that a drunken king wil not be touched nor moued with compassion towards any poore, but wil be wicked, vnmerciful and cruel towardes al the miserable, for to shewe fauour vnto those that doe wrong.

Thirdly, let vs note that she speaketh not but of the changing of the right and iudgement of the afflicted. For albeit, it is saide, thou shalt not respect a poore man in his cause, yet doeth God chiefly commende them vnto vs, because they are neuer maintained, but rather troden downe, and the riche and mightie fauoured: euen so to the ende that iudges shoulde bee aduertised of their office, and that hauing omitted and forgotten it, they might be more giltie and worthy of greater condemnation: and in steede that they haue de∣spised to deliuer the sonnes of affliction, they shalbee holden vnder affliction, from the which they may neuer be deliuered. Fourthly, let vs note, that although the kings haue diuers magistrates and iudges vnder them, yet ought they themselues to watche, for to yelde and to make other to giue right vnto whome soeuer it belongeth, and not to liue in pleasures.

6 Giue ye strong drinke vnto him, that is readie to perishe, and wine vnto them that haue griefe of heart.

Wyne was not onely created for necessitie, but also for to re∣ioyce a mans heart. According heeretoo the mother doeth admo∣nish * 1.17 her sonne and all those which haue the abilitie, to comforte the miserable and sorroweful, in giuing them eyther ale or wine to drinke, or other pleasant drinke, according to the

commoditie and vse of the countrie. Now she calleth such miserable and sorrowfull, readie to perish, or perishing: not to teach vs that which some vnmercifull and cruel men doe teach in poperie, that a man is not bound to help his neighbour, but in extreme necessity. For she calleth them not perishing or readie to perish, which are past helpe, as are they which are in extreme necessitie but those which haue sorowful heartes: as she herselfe doth expound it, when she commaundeth wine to be geuen to them which haue greefe of hearte.

For except we care to helpe them, they tend vnto perdition. A sorrowfull spirite drieth the bones. Wherein wee may see shee * 1.18 hath not forbidden kinges and princes the vse of wine, but the ex∣cesse and curiousnes of drinking the finest and most excellent: for it may happen to kinges, to be readie to perish, and to haue greefe and sorow of heart.

7 That he may drink & forget his pouertie, and remember his miserie no more.

She declareth to what end we ought to tende in giuing strong drink or wine vnto the miserable and greeued: to wit, to make them merrie, so that they may feele their miserie no more, to be tormen∣ted still. Wherein she sheweth that we must neither giue such sor∣rowful persons drinke too pinchingly, nor too abundantly, but meanely and indifferently. For as in drinking too little, their sorow should not be driuen away: euen so by drinking too much, they might forget the Law of God, the which might because afterwards of greatr and more greeuous sorow, that is to say, that forgetting * 1.19 the Law, they coulde hope for no saluation, but onely looke for an horrible condemnation and perpetuall torments. For in dispising the Law, wee despise Iesus Christ, who is not come to destroy the Law, but to fulfil it. Whereuppon it followeth they deserue to haue greater sorowe and greefe: as the threatning pronoun∣ceth. But wee must stoutly withstande such greefe, in drin∣king, not materiall wine, but spiritual drinke, whereto we are exhorted. And to bee partakers therof, we must come vnto Ie∣sus Christ, who is the rock of whom our fathers haue drunke. Iesus

Christ himselfe calleth vs, by declaring to vs what hee is. And dayly he couereth the table for vs, and offereth vs drinke and meate, by the preaching of his Gospel, and by the administration of his Sa∣cramentes. And thus, it chiefly belongeth vnto the ministers of the worde, to giue strong drinke vnto them, that are readie to perish, & wine to those which haue griefe of hearte. And also the scripture, * 1.20 which the ministers must handle, serueth fit for the same. And Saint Paule in diuers places exhorteth vs to reioice in the Lord: & would also haue vs one to comforte an other. The which ought to be done in diuers sortes.

8 Open thy mouth for the dombe, in the cause of al the chil∣dren of destruction.

It seemeth vnto kings and gouernours of the earth, that they do their duetie wel, when hauing hearde the pleading of both parties, they iudge according as the matters haue beene alledged: and yet they see some simple & ignorant man that cannot alledge his right, nor declare his cause and matter, the which of it selfe is good, thus they wil perswade themselues, that they haue done their duetie ve∣ry wel, when they shal suffer their senses to be blinded by some bab∣ler and prater, that knoweth cunningly how to colour his pleading, to make his matter seeme good, the which is nothing worth. Such iudges and magistrates, for to iustifie themselues, and to wash their handes, wil say, The case and right is open and plaine to euery man, wee cannot iudge but according as the matters haue beene alledged and prooued. But if in this sorte the simple and ignorant bee depri∣ued of his right, the iudges are not absolued before God, who will examine, searche out and consider al pointes of the matter through∣ly. And forasmuch as they are his lieftenants, they ought therefore to folowe him: as also they are taught by his woorde. And also it is nowe shewed them, when it is said, Open thy mouth, &c. For they * 1.21 cannot open their mouthes for the simple and ignorant, as they ought, without good inquisition. For although it is saide, Open thy mouth, &c. yet is it not to say that we should, whether the malice bee right or wrong, fauour the simple and weake: seeing it is said, Thou shalt not regarde a poore man in his cause. And it is not * 1.22 without cause, that they are thus admonished, seeing the worlde is

ful of people, who by their shadowes and coloures doe labour to darken the right of those that are not able to reuenge themselues, and therfore are called dumbe. This same is but too too much pro∣ued true: & againe it is signified vnto vs, when it is not said, In the cause or matter of some one sonne of variation and coulouring, but of all the sonnes of destruction: noting the great multitude of clokers and painters, & signifiyng that the simple are sore oppres∣sed of al sides, except the superiours bee very diligent too make en∣quirie, for to be able to open their mouthes to pronounce righte∣ous sentences, & to giue right vnto the simple & weake. After this sense we set the dumbe against the children of variance, or painting. But there are some which in place of variance, do say, of the trāsito∣rie worlde: and othersome of destruction and death, and other, of those which are forsaken. And in this sort there shoulde be no An∣tithesis, but it woulde behoue vs to resolue this present sentence, as if it were saide, defend him that is not able to defende himselfe, susteining their cause that goe to destruction, because no man ma∣keth account of them, but rather euery man seeketh their destructi∣on: as it is none other but the custome of the worlde.

9 Open thy mouth: iudge righteousnesse, and iudge the af∣flicted, and the poore.

The scripture in steede of saying, iudge iustly, doeth say, iudge righteousnesse, or also iudge after righteousnesse. Such wordes are chiefly and most often directed vnto the rulers of the earth, because it is their office to minister righteousnesse and iustice: and most of∣ten they care nothing for it, but to liue deliciously and voluptuous∣ly they commit the same vnto such persons which for the most part are corrupted, and doe ouerthrowe the right. And thus in steede of opening their mouth to iudge righteousnes, they open their hands to take giftes and rewardes. They open their eares to heare flat∣tering tongues and praises of their freendes: they open their eyes to beholde their parentes, to looke vpon the riche and mightie, that they may fauour them against al right, and to the hurt and hinde∣rance of those which haue no maintenance, nor can reuenge them∣selues.

The which is a great wrong doone vnto God, who so care∣fully commendeth the poore vnto vs: as it hath beene diuers times shewed vs heeretofore. And therefore, the mother admonishing her sonne to open his mouth to iudge righteousnesse, or to iudge iustly, doth declare howe hee shall doe the same, when hee saith, That he should open his mouth to iudge the afflicted and the poore: that is to say, that hee shoulde defende and mainteine the cause of him that is oppressed and lacketh helpe, wanteth power and wealth: as also all iudges are exhorted there vnto. If this doctrine were wel printed in the heartes of kinges and rulers, the poore faithful ones, shoulde not bee so cruelly handeled and intreated, as they bee. * 1.23

10 Who shall finde a vertuous woman? for their price is different from pearles.

Women of their nature are very light and vnconstant, and doe marre al, if a man suffer them to doe what they wil: as wee haue proued by experience in our first mother: whose daughters the wo∣men haue at al times shewed themselues to bee, in following her, yea in doing worse: as amongst other wee may place Dalila, Ieza∣bel and Herodias. And therefore it is not without cause that the wise man, as wondering and amased at the vnprofitablenesse of the malice of women, doth aske, Who shall finde a vertuous woman? a woman that hath good courage, and that doth diligently apply her¦selfe to doe her duetie in the feare of the Lorde, submitting herselfe and pleasing her husbande, and ruling her housholde, in the way of holynesse and righteousnesse, in sobernesse and temperancie, with diligence and care. An husbande that findeth such a wife, ought not to hate, reiect or despise her, except hee bee out of his wit or madde: but if the worlings do greatly delight in themselues when they haue thinges and iewels of great price, as siluer, golde, and precious stones, and if they esteeme these thinges greatly, how much more ought the husband to esteeme a vertuous, and a valiant wife. For as the wise saith heere, For her price is different from pearles: that is to say, farre more excellent. And it is good reason that the husbande (whose wife is valiant) shoulde not make ac∣count

of all the riches in the world, somuch as of his wife. And that for diuers causes. First of al, shee is created after the image and likenesse of God. Secondly, without the woman, man was not perfect. Thirdly, shee is fleshe of his fleshe, and bones of his bones. * 1.24 And the fourth reason, which is the chiefest, is that the woman is bought for as great a price as is the man: to wit, with the precious blood of the Lambe without spot. Whetevpon followeth the fifth, that she is heire of the heauenly kingdome: seeing that it is neither * 1.25 to male nor female: for yee are alone in Iesus Christe.

Nowe as touching the the state betweene man and wife it is this, they ought to beecareful to walke in al modestie and gentle∣nesse one with an other: let the wife behaue herselfe vertuously in al subiection and obedience, that shee may compel her husbande greatly to loue her: and let the husbande for his part, be so gentle, and shewe her suche loue that hee may giue her occasion to be ver∣tuous: and let them in this sort edifie their families, by good ex∣amples, and cause them to liue holyly,

11 The hearte of her husbande trusteth in her, and he shall haue no neede of spoile.

It is very meete that the worde to finde, which the wise man doth vse in the former sentence shoulde conteine in it selfe experi∣ence: for a man cannot bee contented with the wisedome of a wo∣man, neither can hee bring that he hath founde a vertuous woman, except hee hath tryed her. And also when it is sai••••, The hearte of her husbande, &c. The wise sheweth plaine that hee speaketh of experience, and not of a single meeting. For a discrete husbande, woulde not referre al to his wife, nor rest vpon her, nor commit the gouernment of his house vnto her, nor trust in her, vnlesse hee hath had good witnesse and experience of her. Hee sheweth al∣so that hee speaketh of a good and wise husband, and that is mo∣dest and of a setteled minde. For a wicked, foolish, hastie, or blockish man wil make no account of his wife, howe vertuous soeuer she be: and so cannot trust in her: but the good husbande and wise, hauing good testimonie of his wife, or hauing wel tried her, wil loue her, and so wel esteeme of her, that hee wil not enquire of her

gouernement, & wil not feare that he should spoile any thing, but will trust in her for all his domesticall and housholde affaires, and wil commit them al vnto her gouernement. And that for the loue he beareth vnto his wife, knowing her to be vertuous according to that which S. Paule sayth, Loue beleeueth al, hopeth al. &c, not that * 1.26 he putteth his stedfast assurance of his saluation in his wife, or that he hath a certaine testimonie, that nothing shal perishe vnder her hand, when also he cannot promise that hee will saue himselfe: for * 1.27 such a trust is cursed. And when the wise addeth, and hee shal haue no neede of spoyle, hee sheweth moreouer that he speaketh of a good husband. For an euil man wil not bee satisfied with the vse of that which hee may lawefully haue, but wil by al meanes hee can, spoyle and get the goods of his neighbour, and wil neuer haue ynough in his fantasie. But the manners of the wise are without couetousnes, and is contented with present things: that is to say, with that which hee and his wife possesse, winne and get iustly, without dooing wrong, or oppressing of any other: and beeing thus content he shall haue no neede to spoyle his neighbours: for hee hath ynough, and wanteth no riches: the which are signified by the spoyles, because that the riches of a familie are made a spoyle and a pray to the ene∣mies in the tyme of warre. Besides this same, let vs note that men which take younge maydes in mariage (forasmuch as the mar∣riage according to the ordinance of God is a bande not to bee bro∣ken) are heere closely admonished to loue them, not for their cor∣poral beautie, nor for their riches, but to loue them in God: in such wise that knowing that younge maydens are not commonly wise, they shoulde bee careful and diligent to teache them, and to take paines to make them vertuous wyues, otherwise their hearts coulde not trust in them. On the other side the wiues are taught to become and yelde themselues to learne and to bee gentle, humble and obe∣dient, * 1.28 that they may winne the heartes of their husbandes, and that they giue them not occasion to iudge euil of them, nor to di∣strust them. This doctrine may also bee gathered out of the writings of S. Paule and S. Peter.

12 She will doe him good, and not euill al the dayes of her life.

Hee sheweth that the good husbande shal not bee deceiued in trusting in his vertuous wife, and shal not bee frustrate of his hope, that is, that his wife wil not waste the goods of the house, but wil duely and orderly spend thē, & wil rather labour to augment & in∣crease them, then to diminish them. For as he saith, She wil doe him good: that is to say, shee taketh paines to encrease the riches of her husbande, and of her labour commeth profite to the house. And shee doeth no euill, that is to say, shee doeth him no hurt, nor wor∣keth him no trouble. And when she hath thus begunne, she ceasseth not, but continueth al the daies of her life. Wherein al wiues are ad∣monished neuer to ceasse from wel doing vnto their husbandes: o∣therwise they are rebelles, not onely against men, but also against God, who hath giuen the woman to man for his benefite, and to be an helper vnto him, not for a day or a yeere, but for euer: for God * 1.29 saith, It is not good that man shoulde liue alone: I wil make him an helper. And also hath ioyned them vnseparably together. The wiues ought therefore to continue in wel dooing vnto their hus∣bandes, and to worke them no trouble. And for to doe this wel, they must be humble and patient, modest and prudent for to winne their husbands, if they be chourlish and sharpe: and for to nourse and cherishe them, if they be gentle and gracious. And thus by wel doing they shal ouercome the euil with goodnes, and shal maintein goodnesse.

13 She seeketh wooll and flaxe, and laboureth cheerefully with her hande.

He beginneth to declare howe the wife for to shewe herselfe vertuous, yeeldeth and doth good vnto her husbande. Shee is not idle, nor negligent, shee is not curious in running from house too house, for to learne newes, nor to babble & to speake things which are not meete, and so to passe away the time vnfruitfully and vaine∣ly: but she is careful to handle & to deale with that which is meete

for the degree and estate of women, as is heere signified, when it is saide, shee seeketh wooll and flaxe: and she is not greeued to apply and occupie herselfe aboute these vile and contemptible things: but knowing that they agree with her estate, shee deighteth to woorke on them. She thinketh not herselfe dishonoured, nor also wearied though with her handes shee spinneth wool and flaxe, but her de∣lectation is to doe that which is profitable for her housholde. And also it is the duetie of wiues to take the care of the house: and the Apostle Saint Paule woulde haue them to gouerne the housholde, and to keepe the house. The which is not doone, if so bee that the wiues are delicate, and thinke highly of themselues, and that they * 1.30 disdaine small workes, the which notwithstanding are profitable & necessary for their family, for to clothe and array them. Women ought naturally to vnderstande this same: but yet to helpe nature and to stir it vp, the holy Ghost disdaineth not to humble himself e∣uen so farre as to declare vnto them howe they ought to behaue themselues in their housholde: and that when they worke suche workes without couetousnesse, they doe that which is pleasing vn∣to God. And therfore, let them apply themselues diligently with∣out contempt, howe noble or riche soeuer they bee. They that de∣desire matter of high speculation, wil mocke this, which we ought to praise and honour, seeing it is the doctrine of the holy Ghost, for we must not count that vile which it pleaseth him to teach. And therefore let not the husbandes despise their wiues, which apply themselues in working those thinges which seeme of smal impor∣tance, when they doe that, that God teacheth them by his woorde, and by his spirite.

14 Shee is like the shippes of merchantes: shee bringeth her foode, from a farre.

It is a very profitable thing to haue merchantes, that may sende ships to the Sea and to the riuers, to fetch prouision from far coun∣tries, to helpe the countrie that hath neede. And for this cause God hath made the Sea and the riuers nauigable: as it is after a sort giuen vnto vs to vnderstande, when God gaue man Lordship o∣uer * 1.31 the fishes in the Sea. But merchants doe greatly abuse them,

committing themselues to the dangers of the Sea & riuers by am∣bition, curiousnesse and auarice, desiring to become great, to see di∣uers countries for to feed their eies, and to learne to talk of far coun∣tries & at pleasure: and chiefly desiring to waxe rich, without care of helping the needie either of their owne countrie or of ano∣ther. It is enough for them to gaine much: as they are rebuked by Iames in his fourth Chapter, verse 13. And because they are so euil affectioned, God doeth oftentimes ouerthrowe their enterprises, & destroieth their riches, and beateth downe their pride: as he threat∣neth * 1.32 them by his worde: and as we haue seene the execution ther∣of also. And albeit that the trades which they vse, bee profitable, yet their intent is wicked. And also the wise woman doth not com∣pare the vertuous woman vnto merchants which send ships to the waters, but onely to the ships, that are loaden, and may bee ruled. Euen so the vertuous woman receiueth the charge and office which it pleaseth God to lay vpon her, and suffereth herselfe to bee gouer∣ned of God by his holy spirite: and by this gouernment, and not of herselfe, Shee bringeth her foode from farre: that is to say, she ta∣rieth not to worke, til her family bee in extreeme necessitie, but shee prouideth from a farre, and laboureth to preuent pouertie, without distrust in God. For hee woulde haue vs to labour, to sow, to reape, and to lay vp: & also he giueth fit & conuenient seasons therfore: and those which despise them, are so farre from trusting in God, that rather they tempt him, because they would liue without the meanes that hee hath ordeined. And if the wiues: which are the most wea∣kest vessels, must be such puruieours, by a more strong reason then ought the men to bee very vigilant, without caring for to morrow: as they are admonished. * 1.33

15 And shee riseth, whiles it is yet night: and giueth the portion to her housholde, and the ordinary to her maides.

For too shewe that it is not by auarice, nor of desire to bee finely kept, that the vertuous wife doeth bring her foode from farre, the wise woman doeth well declare, howe vigilant and

careful she is, when she lyeth not in bedde til the day is come, but riseth, whiles it is yet night. She declareth also that she spareth not to giue whatsoeuer is necessarie and expedient vnto her housholde, not only vnto her owne children, but also to those which serue her, and doe the businesse of the house. Wherein wee haue to note, first of al, that in praysing the vertuous woman for that shee riseth be∣fore day, she admonisheth al strong persons & such as are in health, not to be giuen to loue sleepe, but to be readie to rise vp early, after hauing taken conuenient and necessarie sleepe, to make them more apte and meete to holde out and continewe al the day in their vo∣cation, and not that they shoulde waxe slouthful and negligent, as do those which sleepe too long. This admonition ought to be recei∣ued of al persons of good health, and also kept, vnlesse they wil bee blamed with the slouthful, and be in danger of pouertie as they are. And though they came not into the like dāger, yet should they loue * 1.34 to rise very early and betimes in the morning: for not onely it hath beene praised at al times, and of al people of sounde iudgement, be∣cause it is healthful for the body, and that they may haue the more time and leisure to do their businesse: but also (which is far better) the early rising is fit for to meditate the workes of God, to cal vpon him, to giue him thankes, and to sing praises vnto him: as wee may see in diuers psalmes: and also to doe pleasure and seruice vnto our neighbours. And albeit the wise woman doeth praise the rising be∣fore day, and doeth attribute and giue the same vnto the vertuous woman, yet is it not to say that she blameth al those which doe not so. For we ought not to make and appoint a lawe or one egall rule for al men, when the complexions are not alike. For one man may better for beare sleepe & to watch, then another. Notwithstanding, let them which are of an healthful and strong cōplection, take heede from perswading themselues that they shoulde spoile themselues, if they rose early in the morning: for then they shold not be vertuous women, but very slouthful. Secondly, let vs note, when the vertuous womā is praised, giuing the portion to her housholde, &c. That it is not meete for women to prepare delicates, but they must bee dili∣gent to prouide for the housholde, and to flye ydlenesse. Thirdly, when she giueth the ordinarie portion, women are taught to be∣ware that their houshold make no excesse in eating and drinking

too abundantly: and also that they doe not deny them such things as are necessary for them, but that they do faithfully distribute them to them, that the housholde fal not in to sicknesse, but being sustei∣ned, nourished, and fed with a competent portion, they may be oc∣cupied about their worke as it behooueth. And for to doe this wel, they haue neede of liberal husbands, and which wil not be too hard and straight: for suche husbands wil not suffer willingly that there shoulde bee an ordinary trade, and reasonable for the maintenance of their housholde seruants, and cannot see expenses to bee made, so sparing and niggardly are they. After the iudgement that we haue giuen vpon this sentence, there is a repetition: but there are some which by the ordinary or appointed portion, doe vnderstand the works and businesse where about the vertuous woman doth set her maidens giuing vnto euery one her charge and taske, that they should not be idle, but shoulde spende the day in labour, and should not take and eate their meate for nothing. And in this the seruants and maidens are admonished to looke wel wherevnto they are cal∣led: that is to say, that they should not eate the goods of their maisters and dames, but onely by labouring faithfully. This admo∣nition belongeth also to those which are hyred for an other.

16 She considereth a field, & getteth it: and with the fruite of her handes she planteth a vineyard.

For to make her sentence briefe and short, she telleth not what it is that mooueth the vertuous woman to consider the field: but when God forbiddeth vs to couet, we must vnderstande, that the vertuous woman doeth not desire to buy away the goods of her neighbour, except that he himselfe doeth offer it, and set it foorth to sale. And so, forasmuche as the fielde is offered vnto her, and that shee knoweth not of what value it is, nor what she shal giue for it, shee considers it, least shee should buye, shee knewe not what, as it is saide: and also that keeping loue (whereunto we are al bound) she should not take the field of her neighbour for a morsel of bread, but that she would giue him a reasonable price for it: as she would haue done to her, if she were in steed of the seller: otherwise shee should be a theef, yea, a murtherer: as are al those which draw to thē

the goods of other men almost for nothing, respecting nothing but their particular profite. It is saide that she considering it, shee get∣teth it: not for nothing,nor yet of the substance of her neighbors: as there are diuers which suttlely drawe vnto them the monie of their neighbours to buy land withal: but the vertuous woman buy∣eth lande of the substance that she iustly possesseth, as it is wel signi∣fied, when it is saide, With the fruit of her handes, &c. Shee cal∣leth that the fruit of her handes, which she iustly possesseth by her trauel, care, and diligence, or otherwise, without the hurt of her neighbours. Nowe when the vertuous woman is thus praysed, we may vnderstande, that it is lawful to sel and to buye fieldes and vin∣yardes, but yet let it be with the fruit of our handes, and not with other mens monie: and also God in his lawe permitteth vs to buye lande. Moreouer, when shee planteth a vineyarde, that is to say, when she is careful in woorking in the field that shee hath bought, * 1.35 and that shee maketh the same to profite, shee sheweth vnto wo∣men that they ought not to be delicious, but that they must applye themselues vnto woorke, when it is necessarie. Whereupon folow∣eth, that men which are commonly more mightie then women, ought not to spare themselues, but eate their bread in the sweate of * 1.36 their face: as God hath commanded them.

17 She girdeth her loynes with strength, and strengtheneth her armes.

It was the maner of our elders in old time to be clothed with long gownes, of what state soeuer they were. And we knowe that long gownes do much hinder: and for this cause, when they would trauel, and doe any thing with diligence, or fight against their ene∣mies, * 1.37 or runne a race, or take a voyage, they trussed and girded vp their garments about their loynes, and that so straight, that they should not fal downe. They trussed them vp (I say) when they went a voyage, when they ranne, when they walked, when they began to work, when they fought, when they did work. And for this cause, for to shew the force, diligence and care of a vertuous woman, and howe shee did not spare herselfe, the wise saieth,

She girdeth her loynes with strength, &c. The girdle buckeled straight, sheweth the diligence: and when it is saide, And streng∣thened her armes, there is shewed that shee spareth not herselfe: for to strengthen the armes, is nothing els but strongly & with great courage to laye the handes to the worke. Wherein the women are admonished not to become delicate: and because that the precious garments doe often hinder vs from working (for we feare to soyle * 1.38 or to vse them) let them folowe the doctrine that S. Paule and S. Peter teacheth.

18 Shee feeleth that her merchandise is good: her candle is not put out by night.

By her merchandise we vnderstande al the workes wherto the vertuous woman doeth applye herselfe, for to bring in riches vnto her husbande. When shee feeleth, or shee tasteth that her woorkes please her husbande, and bring profite vnto the house, shee ceaseth not to apply the same: as it is signified, when it is said. Her candle, &c. For the burning candle or Lampe, signifieth that the person is not giuen to be idle, but that she waketh about her businesse, and guideth herselfe rightly therein, foreseeing what shee hath to doe. Whereunto wee are al called: and chiefly diligently to vnderstand and carefully to occupie ourselues about that which belongeth to the seruice of God and our saluation. True it is, that the Lampe or candle which is not put out by night, signifieth in other places, con∣tinual prosperitie, ioye, comfort and glorie, which the vertuous do * 1.39 inioy, what troubles soeuer doe happen to them in the worlde. And we may also vnderstande it by that, that the wicked are threatened that their Lampe or candle shalbe put out. But the first exposition doeth seeme to me the best agreeing to the line of the text.

19 She putteth ont her handes to the wherle, & her hands handle the spindle.

He continueth in declaring howe the vertuous wife doth good vnto her husbande, in applying herselfe to spinning: the which is a woorke meete for women: the which ought not to be contemned, though it seeme not a thing of any great profite.

But forasmuch as the holie Ghost admonisheth women to ap∣plye themselues thereto, therefore they ought to folowe this doc∣trine, neuerthelesse without refusing greater woorkes, when they can applye themselues theretoo. And when their mindes is not able to reache higher after the worlde, let not the husbandes chafe thereat, though there seeme to them litle gaine to come therof. And there are some husbands, which had rather they should playe then woorke.

20 Shee stretcheth out her hand to the poore, and putteth foorth her handes to the needie.

Albeit that the vertuous woman is verie attentiue vnto her woorke, and that by this meanes shee laboureth to doe good vnto her husbande, yet is shee not ledde with couetousnesse, nor with desire of decking herselfe: and hath not onely care to prouide for her housholde seruantes, but also shee hath pitie and compassion of the poore and miserable: not with wordes onely, but really and indeede. Shee sheweth mercie towardes them, for she woorketh for them with her handes, helping them at neede: as it is declared in this sentence, by a repetition, the which ought to serue for our re∣membrance, that both men and women which haue the wealth of this worlde, might remember to succour the poore and needie. It serueth also to admonishe the husbandes that they bee not vexed though their wiues do giue themselues to the seruice of the poore: but that rather they should stirre them vp theretoo: and that they may be occupied therein, to giue their wiues wherewith to do it.

21 Shee feareth not the snowe for her familie: for al her familie is clothed with double garments.

He hath saide, He that giueth to the poore, shal not want: and nowe he sheweth the effect. For hauing commended the mercy of the vertuous woman, hee declareth that she exerciseth it without distrust, and without thinking in the harde time that either shee or her familie shalbe grieued and pinched with any neede: for as hee saieth, She feareth not, &c. By the snowe, he signifieth the sharpe and harde seasons and weather, the which are verie harde to be pas∣sed of the poore hungersteruen which are al too true, yll shod, and haue colde nourishment. After this declaration, he sheweth that be∣ing liberal towardes the poore, she hath no neede, when hee saieth, For al her familie, &c. It seemeth at the first sight, that this is the reason, for the which the vertuous woman doth not feare the snow, &c. But by the consideration of her good furniture (the which is signified, by double garments, or by the Scarlet, as some doe inter∣prete it) shee was ledde not to feare, she should be carnal, if she tru∣sted in the abundance of her riches: and so she should not bee ver∣tuous, but foolishe: as was the riche man spoken of in Luke. And she should be of the number of the worldlings, which think them¦selues * 1.40 safe, and that they shal not want, because they haue great pro∣uision. This is not the reason then, nor the consideration for the which she doeth not feare: but the wise declareth, that her liberali∣tie shal not bring her any hurt, but that she shal haue enough for al that: wherewith shee is wel armed and prouided against the most harde and sharpe seasons of weather: and being so prouided, shee needeth not to feare the stormes and tempestes. For if in pouertie and affliction we should not feare the euil, but be assured that God both doth and wil assist vs, without forsaking vs, so much the lesse haue we a reason to feare, or to distrust, whē God sheweth liberali∣tie vnto vs, giuing vs abundance, but we must reioyce in our Lord, who giueth vs al thinges abundantly for to vse, not putting our trust in these earthly creatures, but in the liuing God. Hee setteth also before vs, the care that the vertuous woman hath to prouide thinges for her seruauntes, for to keepe them, and to mainteine * 1.41 them in health, least women shoulde accustome themselues to be negligent and idle.

And let vs note, that it is expresly sayde, that it is against the

colde, and not to cloath her familie gorgiously, and to giue them chaunge of rayment for a brauerie: as do the proud women, which desire to goe braue, and also to shewe their children braue: and be∣cause of their brauerie, they thinke that other are not woorthie to come neere them. Yet this is not to say, but that it is lawful to haue * 1.42 chaunge of garmentes: so that therein we take heede from beeing like vnto the rich, spoken of in S. Luke: nor to the rich, to whome horrible threatninges are made. And for to redresse and amend this same, let vs folowe that which is taught vs: when thou seest one that is naked, cloath him, and hide not thy selfe from thine owne fleshe: and suche like admonitions.

22 She maketh herselfe Carpets: fine linnen, and Purple is her garment.

By these present wordes wee may knowe that it is not onely lawful for vs to vse thinges that are necessarie for vs, but also delec∣table and pleasant: and chiefly, when with delectation there is pro∣fite, and that they serue to some honest and decent vse, and not to excesse, dissolutenesse, vanitie, ostentation and brauerie. For our good God doeth allowe vs that we shoulde delight modestly in cunning woorkmanships: and also it is himselfe that giueth man the know∣ledge to doe them. And thus it is lawful to haue ornaments, but we must not spende al our time therein, as diuers doe. The wise doth shewe it, when after hauing made mention of necessarie woorkes, he speaketh of delectable, preferring them vnto the necessarie. And let vs not thinke that the wise doeth prayse brauenesse, and esteeme it: but let vs knowe that he prayseth the vertuous woman, because that shee is so diligent about her woorke, that by her diligence shee prouideth for her familie, not onely necessarie thinges, but also pleasant ornaments, which are not vnprofitable.

23 Her husbande is knowne in the gates, when hee fitteth with the elders of the lande.

When a maried wife is vertuous, and that she is knowne such an one, her husband is not despised, except he be altogether a foole and vnprofitable: but forasmuch as it belongeth vnto the man who is the head, to direct his wife, both by doctrine and by deedes, ther∣fore when it is seene that his wife proceedeth vertuously, he is pray∣sed and honoured, hee is raysed vp to dignitie and authoritie, and hath a good name among the great which are truely antient in ma∣ners and conuersation, and not onely in yeeres. The good name is noted, when it is saide,

That he is knowne in the gates: by the which those are signi∣fied which haue the gouernment of the people, because that in them they gathered themselues together to commen and talke of their matters, and to pleade the lawe. The dignitie and authoritie is sig∣nified, when it is saide, He sitteth, &c. Nowe although that none ought to affect the chiefest roomes, yet euerie one should take paine to make himselfe capable, that he may duely exercise his office, whē it shal please God to make him sit amongst the elders. For by the wisedome of God doe Kinges raigne, and the Counsellours decree * 1.43 iustice. After some we may say, that the wise vnderstandeth that the husbande, knowing that his wife is vertuous, doeth keepe good and continual residence in the iudgement seate, for to handle suche matters as shalbe offered, and hasteth not home, but taking care of the common matters, hee committeth to his wife al the housholde affayres: and so dooing, he getteth a good name, and is in good re∣putation. Neuerthelesse this is not to say, that we ought to thrust in ourselues to medle with the common wealth, except we be cal∣led: but let euerie man keepe beneath, til it please God to raise him vp.

24 She maketh sheetes, and selleth them, and giueth gir∣dles vnto the merchant.

He returneth to prayse her for her house wiuerie, and for her merchandise, the which she gouerneth carefully to make it to pro∣fite. And when hee saieth, She maketh, and then, selleth and gi∣ueth, He sheweth that it is of her labour shee selleth. Wherein the Merchantes and shop women haue their lesson: that is to say, that they ought to woorke and to labour to gaine their liuing, and not to be idle in their shoppes, for to marke the merchandises that passe by them, that they may buye them at a lowe price, afterwardes for to make them deare and to rayse the price, and to sel them them so deare as they can, to the hurt of the common people. The same is to flea of the skinne, to eate the fleshe, and to breake the bones. And this trade hath the verie Heathen greatly blamed, to wit, to buye that which we wil sel againe immediately much deerer. Such as fo∣lowe this trade, are Ingrossers, and are woorthie of malediction and cursing: and also it is said, The people wil curse him that withdraw∣eth the corne: but a blessing shalbe vpon the head of him that sel∣leth * 1.44 corne. And also the vertuous woman is praysed for that shee selleth, and giueth the woorkmanship of her handes to sel.

25 Strength and honour is her clothing, and in the latter day she shal reioyce.

He hath spoken of the corporal vesture and cloathing, wherwith the vertuous woman is cloathed: and nowe, for to shewe that she setteth not her affection vpon such ornamentes, as doe foolish, vaine and curious women, which desire to please the eyes of the world, he declareth that shee hath an other garment farre more excellent: that is, that with the earnest minde shee hath to doe good vnto her husbande, and to prouide for her familie, and not to be weerie nor vnprofitable, shee applyeth herselfe stoutly vnto good woorkes: wherewith she is strengthened more and more, and getteth glorie and honour. And thus her clothing, wherein she chiefly deligh∣teth, is strength and honour. And suche clothing is much more ex∣cellent, then are the gorgeous garments of the worldlinges.

For though for a certaine time the worldlinges are ioyful in their pompe, yet haue they afterwardes sorowe and mourning: as they * 1.45 are threatened therewith: and as we haue an example therof in the riche. And thus hath it happened vnto the daughters of Sion, ac∣cording vnto the threatening of Esay: But the cloathing of the wa∣king and watchful wife, bringeth perpetual ioye: as it is signified, when it is said, and in the latter day she shal reioice. Wee may take this latter day after three sorts. First of al for the time of olde age, wherein the worldlings do commonly lament, because they cannot laugh and reioice as they did before, and that their olde age is filled with miserie. But they which in the flower of their age haue beha∣ued themselues manly and valiantly, and haue of a free minde appli∣ed themselues to doe wel, are not grieued for old age, but beare the same patiently, and what euil soeuer they suffer, yet they cease not to bee glad and ioyful. Secondly, for the time wherein temporal death approcheth. Then are the worldlinges greatly tormented in their consciences, the which do reproue thē for their pompe, pride, vanities and follies: but those which haue bene delighted to worke righteously, do then reioice, being assured of the remission of their sinnes. Thirdly, for the day of the last resurrection, wherein those which haue bene wel and profitably occupied, shal haue great cause of ioy. For they shal possesse the kingdome of heauen, & the world∣lings shal haue cause of mourning for the tormentes that they shal suffer. Or if ye wil take this worde, in the latter day shee shall re∣ioice, * 1.46 more simplie, that is to say, that the vertuous woman shall haue continual prosperitie and ioye: what time soeuer happen, the sense shalbe meete ynough. After what sorte soeuer we take it, wo∣men are admonished to be modest, and sober in decking themselues, and to apply themselues with a free hearte vnto woorke and la∣bour.

26 She openeth her mouth with wisedome, and the lawe of grace is in her tongue.

As she behaueth herselfe vertuously in her busines and workes, euen so doeth she also in her words. The worldly women do thinke themselues very vertuous when they can open their mouthes rea∣dily

to pronounce that which commeth in their fantasie, without discerning whether the woordes they talke bee meete or no: but the vertuous woman is guided by wisedome to speake that which is conuenient. Wherein the women which desire to speake wel, are admonished to giue their heartes to learne wisedome, not to labour to please the wise of this worlde by their wordes, as do they which haue sogred mouthes, but to vtter forth wordes of edification, and such as doe not prouoke their neighbours vnto wrath or despyte: but by softe and gentle woordes woulde winne the heartes of their neighbours, after the example of the vertuous woman, which hath the lawe of grace in her tongue: that is to say, that doeth so rule and guide her tongue, that it serueth as it were for a booke, out of the which is learned al goodnesse, wherewith wee may iudge that her hearte is filled. For from the abundance of the heart the mouth speaketh. And thus the women are taught, that for to bee vertu∣ous and to shewe themselues such, they must suppresse their na∣ture, the which is sodainely to speake foolishly, to bee spiteful, and lightly to bee angry. And for to doe this suppression, let them fol∣lowe the vertuous woman, according as the wise doeth briefly at this present teache them, and as Saint Paule doeth more largely in diuers places. And therefore they ought to giue their mindes vnto the reading of the holy scritpure, and to hearing of sermons of the woorde of GOD, which is the true wisedome of all the fayth∣ful.

27 She considereth the wayes of her housholde, and eateth not the bread of ydlenesse.

The vertuous woman hath not a faint nor effeminate heart, as haue they which are contented to bee d••intily nourished and kept, and yet care to knowe howe they shoulde gouerne in the house. They rest, they pastime and take their pleasure, and labour to liue in wantonnesse, and leaue al the charge vnto their husbandes: but shee considereth howe shee shoulde gouerne her children and o∣ther her housholde seruantes, which are contained vnder the word of housholde: that shee may cause them to spende the tyme in well dooing. And it is not to bee discharged in charging them: but to the

ende to shewe them the way that they shoulde holde, she herselfe laboureth diligently: as the wise doeth signifie, which saith not on∣ly, She considereth, but also that she eateth not the bread of ydle∣nesse. In the same she giueth an instruction to her housholde that they ought to labour, and to eate their bread in the sweate of their face. And also she sheweth vnto women that they ought not to eate, except they worke.

28 Her children rise vp, and call her blessed: her husbande also shal praise her.

Because that the vertuous woman taketh care both of the bo∣dies and soules of her children, as it hath beene declared in the for∣mer sentences, therefore it commeth to passe that her children doe growe in age and wisedome, in counsel and discretion: as the wise doth signifie it, saying, her children rise vp. And being thus growne and increased corporally and spiritually, they haue a true knowledge of the care that their mother had of them, and howe shee hath wrought vertuously, for this cause they doe greatly esteeme her, they doe praise her and honour her, and speake of her as of her that must al waies prosper, and neuer be ouercome with euils. The which the wise doth signifie, saying, and cal her blessed. On the other side, her husband also seeing her conuersation so vertuous, and that by her meanes his children haue wel profited, cannot blame her, but beeing contented with her, speaketh of her al the good he can possi∣bly: as the wise addeth, saying,

Her husband also shal praise her. If we shal take this word rise vp, more simplie, that is to say, for they come forth, and shew them∣selues to declare the praises of their vertuous mother, and to bring her in reputation in the world, there shalbe no inconuenience. But in what sense soeuer it is takē, we must vnderstand this same of aged children, wel taught, & wel manneried. For little children, which are without discretion, cānot so speake, except that we wil say that their good bringing vp, sheweth that their mother is wel worthy to bee praised, for the care that she had & stil hath to gouerne & to bring thē vp godly. And indeed, whē we see the children of a house to bee

godly brought vp, we cannot forbeare, but must praise & commend their mother. Wherein children are taught not to bee vnthankeful towards their mothers, and not to be ashamed to acknowledge and confesse openly, howe much they are bounde vnto them. The which they cannot do, except they greatly esteeme her, & greatly loue her: otherwise also their praise shoulde be but dissimulation. The hus∣bands also are heere admonished to content themselues with their wiues, when they take paines to do their office and duetie. And we•• to do this, let them not bee seuere and sharpe, but gentle and amia∣ble, bearing with their wiues, whē through infirmitie or ignorance they do not so wel as they wishe they shoulde doe.

29 Many daughters haue gotten wealth, but thou hast sur∣mounted them all.

We shal see in the worlde many great housewiues, who by their care and diligence, by their greedinesse and couetousnesse, in spa∣ring and locking vp, in gathering together and drawing to them, by right or by wrong, wil become riche. But although in so doing they heape together great abundance of riches, and that they come to great wealth, yet is it nothing, or very little, in comparison that the vertuous woman doeth: as wee may see it by that which hath beene rehearsed of her, from the 10. verse hithertoo. It is most of∣ten seene to happen, that the wealth of those great housewiues, doth sodainely vanishe and come to nothing: but that which the vertu∣ous woman getteth, continueth, as wee may see by this present re∣hearsal, and amongst other places in the 25. verse, when it is said that shee shal reioice and laugh in the last day. For there are many which delighting in their prosperitie, are at the last constrained to lament their miserie, as they are threatened therewith in Esay chapter 32. 9. but the wealth righteously gotten shalbee of continuance by the blessing of the Lorde. In steede that wee haue saide, they haue got∣ten wealth: wee might say, they haue wrought valiantly, or they haue done vertuously. For there is the very selfesame worde of the 10. verse, the which hath beene translated, vertuous. And the sense shoulde not bee vnfit, but shoulde bee as if it were said, That there are many wiues which haue some kinde or parte of vertue: and in

deede they doe some things that are worthie of praise: but yet the same is nothing in comparison of that which the wife truely ver∣tuous doeth.

30 Fauour is deceitful, and beautie is vanitie: but a wo∣man that feareth the Lorde, shee shalbee pray∣sed.

The maidens and wiues of their corrupt nature are curious, & desire to see such things as profite them nothing, but rather do hurt them and bring them to dishonour: as Dina and Thamer. Likewise * 1.47 they desire to be seene, and to please the eyes of worldlings. And to do the same, they colour and paint themselues to seeme faire, and of a beautiful hewe, and pleasant countenance. And this is that which the wise calleth fauour and beautie. And such painting and coun∣tenance doeth wel like the worldlings, whose eyes are ful of adulte∣rie: they praise and commende such women as can disguise and trimme vp themselues: and in their minde and fantasie they shall seeme to bee fine and honest: but they which shal walke faithfully and plainly, shalbe counted foule and vncomely. Wherein they are deceiued, as the wise doth shewe, when hee calleth fauour deceit∣ful, and beautie vanitie: declaring that those which colour them∣selues with such fauour and beautie, are deceiued. And heerein hee saith nothing which hath not alwaies bene proued by experience, e∣uen from the beginning of the world. Adam found and sawe fauour in his wife when he yelded to take the forbidden fruite of her hand. The sonnes of God, sawe great beautie in the daughters of men. Si∣chem * 1.48 sawe that Dina was faire. But they were aldeceiued, & found not that which they looked for: and in steede to finde happines, they fel into greate troubles, as the ende hath shewed. And in folowing the same ende it is written, many haue beene deceiued by the beau∣tie of women: for by it is loue kindled as it were a fire. Wherein we may see that the wise yelding and applying himselfe vnto our kinde * 1.49 of speeche, vseth heere this worde fauour vnproperly. For properly to speake, fauour is the good wil that wee beare to another, with∣out his deseruing. And such women as woulde bee founde faire, do not seeke to shewe or to beare fauour, but most often do sel them∣selues

to them, that wil giue most. Notwithstanding, for al that, they wil labour to persuade their whoremongers, that they shewe them much fauour in yelding themselues ouer vnto them: though they take giftes and presentes of them: and the poore fooles (so muche are they deceiued) wil againe thanke them greatly for it: as though they had receiued some great benefite, and that they were much beholding vnto them. And in this maner they prayse and e∣steeme that which is nothing, but vanitie and deceit, yea very hurt∣ful and pernicious vnto them, which linger after such fauour and beautie. For they which colour themselues, and desire to seeme faire and of comely fauour, and they which delight therein, are both ca∣ried and led of the Deuil, who is a lyer and a deceiuer, and the fa∣ther of lying and deceit. The women therfore which labor to make thēselues to seeme faire, are not to be praised nor commended, but * 1.50 they whose vertuous heart being hidden, is without corruption, & of a milde and quiet spirit. For although the voluptuous worldlings doe nothing esteeme such vertuous women, yet forasmuch as they are highly esteemed with God, wee must therefore greatly esteeme them also: as wee are heere thereof admonished, when it is saide, but a woman that feareth, &c. For when the wise man saieth, shee shalbe praised: the same is asmuch as if hee saide, that she ought to bee praised, and had in good reputation, honour and to be blessed & saued so much as possibly may be from dishonor. For it is good rea∣son that wee shoulde praise and esteeme that which our God prai∣seth and loueth. Nowe that he praiseth the vertuous woman, the wise man sheweth, when hee attributeth vnto her, the feare of the Lorde: for al they which feare him are welcome vnto him, he doeth assist them and keepe them: as hath beene handled alreadie in diuers places. Therefore if women wil obtaine true praises, they must haue then the feare of the Lorde: the which is shewed foorth by honest and holy conuersation, and when they apply themselues to that which God commandeth in his lawe.

31 Giue her of the fruite of her handes, and let her owne workes praise her in the gates.

Although that of ourselues wee doe nothing that is ought

worth, and that wee wel deserue to bee blamed, euen for the best & most perfect workes which proceede from vs, in the greatest trueth and sinceritie that we are able, (for they are neuer such as they ought to bee: and that which is good in them, commeth not from vs, but from God, who worketh in vs both the wil and the deede, accor∣ding to his good pleasure) yet, if wee wil suffer the holy Ghost to re∣generate and to sanctifie vs, that we may walke in newnesse of life, that we are at defiance with the worlde, and doe not yeelde thertoo, but doe striue to folowe the good wil of our God, hee wil cause vs to be praised, as though we ourselues were authors of the goodnes: and that which hee worketh in vs, he calleth ours. And therfore, af∣ter that the wise man hath rehearsed the good workes of the vertu∣ous woman, he wil haue her to be praised, not only priuately of her husband, and of her houshold, but also publikely. For hauing saide, Giue her of the fruite of her handes: that is to say, acknowledge her paines and labour, and blesse her: for this cause he addeth after∣wardes, or we must cause this confession to be made, when he saith, And let her owne workes praise her in the gates: that is to say, that the vertuous woman ought to bee praised and commended in the great congregations, because of her vertue that shineth in her life, and conuersation. Nowe if the vertuous woman be worthy of publike praise, by a stronger reason ought her children to acknow∣ledge the labour that she hath borne for them, and neuer to forget it: to bee wholy at her commandement, and to helpe her with all their power, according to the commandement of God, Honour thy father and thy mother, &c.

Notes

• * 1.1

  2. Sam. 7. 12. 13.
• * 1.2

  1. Kin. 8. 20. 2. Sa. 12. 25.
• * 1.3

  1. Tit. 5. 4. 1•• Tit. 2. 3 1. Cor. 14. 34 1. Tim. 2. 11
• * 1.4

  Gen. 28. 20. 21
• * 1.5

  Deut. 17. 16 17.
• * 1.6

  Gen. 6. & 7 Iudg. 16.
• * 1.7

  2. Sam. 12. 10 1. Kin. 11. 11 & 12. 16
• * 1.8

  Deut. 17.
• * 1.9

  Psa. 104. 15 1. Tim. 4. 4 Rom. 14. 21.
• * 1.10

  Gen. 19. 31. Psal. 69. 13. Mat. 24. 8.
• * 1.11

  Esay. 1. 5. Esa. 56. 12 & 5. 11. 12.
• * 1.12

  Mat. 7. 3
• * 1.13

  Rom. 2. 1.
• * 1.14

  Esay. 28. 7. 8
• * 1.15

  Deu. 17. 18. 19
• * 1.16

  Pro. 20. 1 Osea. 4. 11. Esay. 28. 7 Esay. 1. 23. Psa. 82. 5. 6. 7
• * 1.17

  Psa. 104. 15
• * 1.18

  Pro. 17. 22.
• * 1.19

  Mat. 5. 17. Heb. 10. 26. Esay. 55. 1. 1. Cor. 10. 4. Exo. 17. 6. Mat. 11. 28. Iohn 4. 10. 14. & 6. 50. 51. 53. & 7. 37.
• * 1.20

  Esay. 40. 1. 1. Cor. 14. 3.
• * 1.21

  Psa. 10. 13. 14 Deu. 1. 13. 16 17. & 25. 1. Esay. 1. 17.
• * 1.22

  Exo. 23. 3.
• * 1.23

  Psal. 82. 3.
• * 1.24

  Gen. 1. 27. & 2. 18. 23.
• * 1.25

  Gala. 3. ••8.
• * 1.26

  1. Cor. 13. 7.
• * 1.27

  Iere. 17. 5.
• * 1.28

  1. Cor. 14. 34 1. Tim. 2. 1. 1. Pet. 3. 1. Ephe. 5. 22. 1. Cor. 11. 8.
• * 1.29

  Gen. 2. 18. 24 Mat. 19. 5. 6.
• * 1.30

  1. Tim. 5. 14. Tit. 2. 5.
• * 1.31

  Gen. 1. 28. Psa. 107. 23
• * 1.32

  Esay. 23. 10.
• * 1.33

  Mat. 6. 25.
• * 1.34

  Pro. 6. 9.
• * 1.35

  Leuit. 25. 14
• * 1.36

  Gen. 3. 17. 19
• * 1.37

  Exo. 12. 11 1. Kin. 18. 26 2. King. 4. 29 Iere. 1. 17. Esai. 5. 27.
• * 1.38

  Luk. 12. 35 1. Tim. 2. 9. 1. Pet. 3. 3
• * 1.39

  Mat. 25. 1. Luk. 12. 35 Psal. 18. 29 Pro. 13. 9. & 24. 20. Ier. 25. 10.
• * 1.40

  Luk. 12. 16.
• * 1.41

  1. Tim. 6. 17.
• * 1.42

  Luk. 16. 19 Iam. 5. 1. Esai. 58. 7 Mat. 5. 42. Luk. 3. 11 Iam. 2. 15. 1. Ioh. 3. 17 18.
• * 1.43

  Pro. 8. 15. 16
• * 1.44

  Pro. 11. 26.
• * 1.45

  Luke. 6. 24. Iames. 5. 1. Luke. 16. 23 Esay. 3. 15.
• * 1.46

  Mat. 25. 34. 35.
• * 1.47

  Gen. 34. & 38. 13.
• * 1.48

  Gen. 3. & 6. & 34.
• * 1.49

  Eccle. 9. 10.
• * 1.50

  1. Pet. 3. 4.