The proverbs of Solomon paraphrased with the arguments of each chapter, which supply the place of a commentary / by Symon Patrick ...

CHAP. XXXI.

ARGUMENT.

[a] It is generally taken for granted, both by Hebrew and Christian Writers, that King Lemuel, whose Mother gave him the Precepts contained in this Chapter, was Solomon: whom Bathsheba took care early to instruct in his duty; being, as some of no small name fancy, divinely inspired with the gift of Pro∣phecy. But, as all this depends merely upon conjecture, and that without the least ground, so there is no good reason assigned why Solo∣mon should here be called Lemuel; and not by the name he hath both in the beginning of the Preface to this Book, I. Prov. 1. and in the entrance of the First Part Chap. X. I. and of the last Collection also (XXV. I.) made by the men of Hezekiah: whom Gro∣tius fancies to be the King here mentioned, under the name of Lemuel; onely for this

reason, that this Chapter follows the Collec∣tion of Proverbs made by his Servants: which hath no force at all in it; for the words of Agur follow more immediately; which he can∣not ascribe to Hezekiah.

And therefore it is more reasonable to conceive this Lemuel to have been a Prince, in some other Country; who had gathered some weigh∣ty Sentences taught him by his Mother (whose name is unknown) which it was thought fit to adjoyn to the foregoing: because they are very wise, and of great moment; as if they proceeded from a prophetical spirit. And it is onely the vanity of the Jewish Nation, who would inclose all wisedom within the bounds of their own Country, which hath made them ascribe that which follows in this Chapter to Solomon and Bathsheba. For which, as I said, there is no colour: but it appears by the History of the Queen of Sheba, and the Embassies which came from the Kings there∣abouts, who sent to hear the wisedom of So∣lomon (1 King. IV. ult.) that there were even in those times, great persons very inqui∣sitive after knowledge, as there had been, in the times foregoing, in those Eastern Coun∣tries, and in Egypt; which was famous for wise men, 1 King. IV. 30. where we reade of the wisedom of the Children of the East (i. e. Arabia where Job a considerable Prince, and the rest of his Friends, lived in former ages) and the wisedom of Egypt. Of which

Country some have thought those famous men to have been, who are mentioned in the next words, v. 31. where this demonstration is gi∣ven that Solomon's wisedom excelled all the wisedom of those Countries, for he was wiser than Ethan the Ezrahite, and Heman, and Chalcol, and Darda, &c. upon which words, Gasper Sanchez notes, that the Seder Olam says, these were Egyptian wise men. But it is not good to take things upon trust; for I find upon examination of the place (which is Chap. XX. of the greater Book of that name) that it saith no such thing, but onely this, that the Sons of Zara, Zimri, Ethan, He∣man, Chalcol and Dara (mentioned 1 Chron. II. 6.) were Prophets; who prophecied in Egypt. But however this be, that very Book acknowledges in the next Chapter; that there were Prophets in other Countries, be∣fore the Law of Moses was given: though after the delivery of it, the holy Spirit, they fancy, forsook all the world but them; im∣mediately upon the speaking of those words, XXXIII. Exod. 16. XXXIV. 6. For which assertion, as there is not the least shadow of reason, so supposing it were true, it must not∣withstanding be confessed that there remained still among other Nations, many excellent and wise persons both men and women: who had such communication also with the Jews, that many of them were proselyted to their Reli∣gion: which might have countenanced their

Authours if they had said (and it seems to me a better fancy than any they have) that Lemuel's Mother was a Jewish Lady marri∣ed to some Prince of another Country; by whom she had this Son; and took care of his Institution in the Divine wisedom of her people.

And by the use of the word bar three times, for a Son, in the beginning of this Instructi∣on (which is no where used in this Book be∣fore, nor in the whole Bible more than once, II. Psal. 12.) one would guess this Lemuel to have been some great person in Chaldaea. For in the next verse also (v. 4.) we meet with the word Melachin (Kings) according to the termination in the Language of that Country.

[b] But this is all uncertain, and therefore I pro∣ceed no further in it: but onely note, that whosoever was the Mother of Lemuel, she was mightily solicitous to have him doe well: as appears by verse the second. Which some think to be a passionate expression, when she saw him begin to incline to evil courses; as if she had said: What dost thou mean, my Son, &c. But it is more likely, that it proceeded from a tender concern for his well-doing, as soon as ever he grew up; whilst he was yet innocent and untainted. And that he might so continue, she gives him three or rather four of the most proper Advices, that could be thought of for a Prince.

[c] First, to subdue that lust, which she knew to be very violent in youth; especially in young Kings; who have more provocations, and are apt to take more license than other men: but bring thereby such mischiefs upon themselves, and their Kingdoms, as are not to be repaired; but often end in their destruction, v. 3.

[d] In order to this, she admonishes him, in the second place, to avoid drunkenness; and to preserve himself perfectly sober: whereby he would be fit also for counsel; and be able likewise to give a right judgment, when Causes were brought before him, v. 4. which some extend so far, as to think she would not have him drink any wine at all, or other strong liquors. (of which there were several made, of honey, or dates, and divers other things; which go under the common name of Schechar) But it is more reasonable to look upon it, as a caution, against excess: which is dangerous in all men, but especially in those that are to govern others, as well as them∣selves. For then they blurt out the greatest secrets, as the Vulgar translate the latter part of the verse; or grow furious and out∣ragious, as the LXX. translate the same passage: but both of them without any ground that I can see in the Hebrew Text.

[e] In which follows, v. 5. the true reason of this prohibition; and then an account (v. 6.) of their condition, to whom a larger quantity

than ordinary, of wine or strong drink, is fit to be allowed. Not to Kings, who have in∣numerable ways to relieve their cares, and to divert themselves when any thing troubles them: but to poor miserable people, that are ready to faint under their heavy burthens and oppressions. For whom this is a present relief; and the onely one sometime they are capable of; when they are in a very melan∣choly condition. And they that are of such a temper, or are otherways made exceeding sad, can better bear a great deal of wine, without any disorder, than the sanguine; and they who are gay and merry. There are those, that by men ready to perish, have understood such as were condemned to dye, and going to execution. Ʋnto whom it was the custom to give a draught of wine, to sup∣port their spirits; and, in the degenerate ages of the Jewish Commonwealth, they put something into it to intoxicate the poor wret∣ches, so that they might be insensible of pain. And some imagin this custom took its original from this place in the Proverbs; though it be not the true sense of the words. For the latter part of this verse, (and that which follows v. 7.) gives the best explication of the first: and they shew he speaks of those that were miserably poor. And so the best Hebrew Expositours interpret those words, XXVI. Deut. 4. my Father was a Syrian, ready to perish: that is, extreme poor; and in want of all things.

[f] And thus having enlarged this second Ad∣vice a little, she passes to the third: which is (v. 8.) to take such care that Justice be exactly administred (without which no King∣dom can subsist) as himself to undertake the defence of those, who were in danger to lose a good cause; for want of an Advocate to plead it for them, or to open the true state of it, &c. Especially she commends to him, the patro∣nage of Strangers, Orphans, and poor indi∣gent people. The first of which in the He∣brew, are called children of change; or that are passed by: That is, persons who have changed their country; or that are in dan∣ger to suffer grievous alterations in their condition, if right be not done them; or who are deserted by all, and have none to stand by them. Several other ways there are to explain the phrase; but to the same pur∣pose.

[g] But the great care of Parents, being to see their Son well married, she concludes with the description of such a wife, as she would have him seek: which takes up the rest of the Chapter, from v. 10. to the end. And it is in the form of a Poem (as S. Hierom takes it) consisting of a sort of Iambick ver∣ses: each of which begins with a new Letter of the Alphabet in order; the tenth with Aleph, the eleventh with Beth, and so to the bottom. Which was an elegant sort of com∣posure among the Ancients, and a great help

to memory also; as we see in several Psalms, and other parts of Scripture.

Now whether she composed these verses her self, or got her sense expressed by some eminent Poet, cannot be known; nor is it material. But I do not think fit to follow the conjecture of Huetius (in his late Demonstr. Evang.) who imagins the words of Lemuel's Mother to end with the ninth verse: and here to begin a distinct composition of some other per∣son; suppose Solomon. For though this fol∣lowing Poem, be disjoyned from the forego∣ing words, in the LXX; and differs herein from the rest that in the beginning of every verse, the order of the Hebrew Alphabet is observed; yet there being no words in the head of it (as there is Chap. XXX. and the beginning of this Chapter) to denote it to belong to another Authour, I take it to be of the same piece with the first nine verses. That is, to be a Copy of Verses, delivered to Lemuel by his Mother, in commendation of an excellent woman: which perhaps she did not make her self (though there be no proof of that, and both Deborah and Hannah we find were Poets) but, notwithstanding, being recommended to him by her; would, she thought, have the same authority with him, as if she had been the Authour. And it is very observable, that the general character of such a woman as she would have him mar∣ry, is escheth chajil, a vertuous woman, we

translate it. Which word chajil, signifies both strength (or rather valour and courage) and riches and vertue. And, in the description of fitting persons for the Magistracy, Jethro in general saith they should be anschee cha∣jil (XVIII. Exod. 21.) which we translate able men: and then follows more particular∣ly wherein their ability should consist, such as fear God, men of truth, hating covetous∣ness. I take therefore escheth chajil to in∣clude in it a great fear of God (mentioned afterward v. 30.) which is so powerfull as to endue one with the courage to doe well, when piety is contemned; nay, laught at and abused: and have not therefore omitted this, among other words, to express the force of this phrase.

[h] And then follow, after this, abundance of other good qualities, which are included in this: such as chastity; and such a care of her husbands estate, that be might have a per∣fect confidence in her management; love to him without moroseness; diligence in all houshold affairs; frugality; gentleness in the government of her family; a prudent care in the education of her children; and in setting all the family to some employment or other; and increasing also her husbands estate, and yet giving liberally to the poor; affability, and courtesie to all, &c. which excellent in∣dowments if her Son found in a wife, she knew it would be a certain means to preserve

him, from following other women (v. 3.) when he took perfect delight in her company: and from drunkenness also (v. 4.) which few fall into, who intirely love their wives, and study to please them in all things: for they generally abhor this loathsome vice. In order to this she would have him marry such an one, as he could perfectly confide in; and never in the least suspect of any levity, or unfaithfulness, or carelesness, when he was abroad, v. 11. and would never be cross to him; but always loving, and kind, and plea∣sing, when he was at home, v. 12.

[i] An excellent houswife also; prone to take any pains her self, that she might give a good example to others: particularly, in the Linen, and Woollen Manufacture; in which the greatest women, it appears by ancient Authours, constantly employed themselves heretofore, with such diligence, as is highly praised in their Books v. 13. where to ex∣press her propension to this work, he ascribes a willingness and forwardness to her hands; just as XXI. Prov. 25. he makes the hands of the sluggard, to be averse to labour.

[k] Which turns to a great account, she shews, both in foreign commodities, v. 14. and in the purchase of land, v. 16. which the good houswife her self views, and walks about with great expedition (v. 17.) tucking up her garments (as we speak) that she may be fit for motion every where: and not minding

fine clothes more than her business, nor for fear of spoiling them, neglecting that; but preferring strength in her arms acquired by labour, before the ornaments wherewith they are wont to be adorned.

[l] The profit of which she finds is so great, that it makes her love labour better than sleep; and when there is haste of work, to continue it all night: so v. 18. may be ex∣pounded.

After which follows v. 19. another instance of her humble greatness. Then her charity to the poor, v. 20. her care of her own family, v. 21. where the last word having different senses, I have expressed them all in the Pa∣raphrase.

[m] And then is wisely mentioned, v. 22. her magnificence in the hanging of her house, and of her bed, and in her own apparel: which was the more allowable, when the poor were not neglected; and the decking her self and house, did not make her forget their necessi∣ties. The particular words there I have not room to explain. Nor those which follow, v. 24. (after she had mentioned the honour her husband would get by such a wife, v. 23.) for I think it is needfull rather to give a brief account of v. 25.

[n] Which seems not unfitly translated by Ca∣stalio to this sense, that she being thus am∣ply provided, and fortified, as it were, a∣gainst all accidents; need not fear any want

in future times. But considering what fol∣lows, v. 26, 27. I have chosen onely to touch on that sense; and to take strength and ho∣nour for the excellent qualities belonging to her: which I have called her principal orna∣ments; because the Hebrews are wont to ex∣press that which adorns any person, and is most proper to them, by the name of clo∣thing: as CXXXII. Psal. 9. thy Priests shall be clothed with righteousness.

[o] The rest I must wholly omit, and onely ob∣serve that the fear of the LORD in the conclusion (v. 30.) is the foundation of all these vertues (which will either not be found, where there is no devout sense of God; or not be constant and equal, but vary as several passions govern and rule their spirits) espe∣cially when it is in such a high degree, that a woman values her self for the fear of the Lord, more than any thing else. So the LXX. translate it; A prudent woman is commended; but she praises the fear of the Lord: which may have this sense also, that her vertues commend Religion unto others. Religion it self is honoured by her excellent vertues: which are so exemplary, that they make others in love with them, as well as with her.

I conclude all with the Observation of Melanc∣thon, that this Description, which he calls Speculum honestae Matronae, is altogether simple and plain, without any such allegories

as Simonides used, who said, he was happy that married a wife like a Bee: and that all this, in a manner, is comprehended by the Apostle in those words to Timothy 1. II. ult. she shall be saved in Child-bearing, if they continue in faith, and charity, and holiness; with sobriety. Faith, saith he, is the ac∣knowledgment of the true God, and confidence in his Son Jesus Christ (that is, belief of the whole Gospel) out of which springs the love of God, and from thence the love of her Husband and Children: and then holi∣ness or sanctification, which is that vertue we call chastity: and lastly temperance, as he translates it, moderation in meat and drink; or rather, all manner of sober beha∣viour, and prudence, in the Government of the family, and in the moderation of all sorts of expences, &c. which things the Apostle particularly mentions; because in the enume∣ration of Vertues, it is the manner of the holy Writers, to name those onely, which are most proper and sutable to every ones state and vocation.

1. THE words of king Lemuel, the pro∣phecy that his mo∣ther taught him.

1. UNto those Sayings of Agur, let these of King Lemuel be added and considered: which are weigh∣ty Sentences also (XXX. 1.) which his Mother taught him, with such authority,

as if she had been a Prophe∣tess. See Arg. [a]

2. What, my son? and what, the son of my womb? and what, the son of my vows?

2. And with no less ten∣derness and affection also, saying; Hearken, my Dear Son, for whose well-doing, O how much am I concer∣ned? I want words to ex∣press the care I have about it: I am at a loss how to in∣struct thee according to my wishes: what shall I desire thee to doe for my sake, who indured so much for thee; when I carried thee in my womb, and brought thee forth from thence? what shall I pray thee to doe? for whom I have made so many prayers to God; and vows too, if I might but see thee come safe into the world, and grow to be a man, and sit upon a Throne. See Arg. [b]

3. Give not thy strength unto wo∣men, nor thy ways to that which de∣stroyeth kings.

3. In the first place, let me prevail with thee, as thou lovest me, and as thou lovest thy self, to be chaste in thy desires of bodily pleasures, and not to give up thy self to follow thy lust after wo∣men;

which will destroy the strength of thy body, wea∣ken thy mind, and exhaust thy treasures: that is, en∣gage thee in such courses, as are the bane of Kings; and, by making them neglect their Government, have brought many of them and their King∣doms to utter ruin. See Arg. [c]

4. It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink.

4. And next to this, O Le∣muel, Kings of all other men, Kings, I say, should be spa∣ring, very sparing in the use of wine, and of all other intoxi∣cating drink: and so should their Counsellours, and Com∣manders of Armies, and Judges, and all other Mini∣sters and Officers. See Arg. [d]

5. Lest they drink and forget the law, and per∣vert the judgment of any of the afflic∣ted.

5. For they may injure more than themselves, when they are in drink. If a Cause, for instance, be brought be∣fore a Prince or a Judge, and his thoughts are confused by the fumes of wine; he may quite forget the standing Rules whereby he ought to determine it: and things ap∣pearing to him quite other∣wise

wise than they are, he may not onely judge amiss, but unjustly condemn those that ought to have been acquit∣ted; and undoe poor and af∣flicted people, by giving a∣way their right, when the comfort of their whole life depends upon his justice.

6. Give strong drink unto him that is ready to perish, and wine to those that be of heavy hearts.

6. If the liberal use of wine and strong drink, is to be indulg'd to any body, it is to those miserable wret∣ches, and the meaner sort of persons: whom it may be charity to comfort therewith, when they are in danger to perish, for want of the neces∣sary supports of life; or are oppressed with grief and sor∣row in any other deplorable condition. See Arg. [e]

7. Let him drink and forget his poverty, and remember his mi∣sery no more.

7. Then bring forth plen∣ty of wine, and set it before such a disconfolate person: let him drink freely till he hath cheered his heart, and raised his drooping spirits, and be able to think of some∣thing else, beside his poverty and misery; nay, till he be so merry, as quite to forget

the cares and wearisome la∣bours, that it brings upon him.

8. Open thy mouth for the dumb in the cause of all such as are appointed to de∣struction.

8. And that's the third thing I beg of thee, to ad∣minister justice exactly to all thy Subjects, and not merely commit the care of it unto others: but sit thy self upon the bench; and if thou seest a man in danger to lose his right, because he is not able to make it out, and through fear, or igno∣rance, or want of elocution, cannot speak for himself, keep not silence, but under∣take his defence; especially if it be the cause of strangers, who understand not the Laws, and perhaps are in danger to suffer some great damage, in their bodies, credits or estates. See Arg. [f]

9. Open thy mouth, judge righteously, and plead the cause of the poor and nee∣dy.

9. And when thou hast cleared the righteousness of their cause, fear not to pro∣nounce the sentence boldly, according as the Laws re∣quire: Let no man perswade thee to admit of delays, but bring the business to a speedy

issue; that he who is poor, nay, a mere beggar, may neither be oppressed by do∣ing him injustice, or by de∣ferring to doe him right.

10. ¶ Who can find a vertuous woman? for her price is far above rubies.

10. ¶ And now, next to this, I shall commend a good Wise unto thee: In the choice of whom, a singular care ought to be employed. But a∣las! such a woman as I would have is scarce, and hard to be found. One that is not onely industrious, but pious, and can command her self, as well as govern her family: being inricht with all those vertu∣ous qualities, which make her far more valuable, than all the pearls or precious stones, that women love to be adorned withall. See Arg. [g]

11. The heart of her husband doth safely trust in her, so that he shall have no need of spoil.

11. I can onely give the character of her (which may serve to direct others as well as thee, in their search after such a person) in whose cha∣stity, as well as prudence, frugality, and fidelity in or∣dering all affairs at home, her Husband hath such a

confidence, that he may go abroad, and attend the pub∣lick affairs; without the least care or solicitude what will become of his domestick con∣cerns; and not be tempted to inrich himself, or supply his own necessities, with the spoil of other men. See Arg. [h]

12. She will do him good and not evil all the days of her life.

12. She will not onely in∣deavour to answer his love, with an equal affection, but to provoke and excite it, by pleasing him in every thing; and avoiding whatsoever is ungratefull to him: nay, by deserving well of him, and studying to promote the in∣terest of him and of his fami∣ly, and to maintain his ho∣nour and reputation; and that not onely by fits and in a good humour, but all the days of her life; even after he is dead, if she survive him. See Arg. [h]

13. She seeketh wooll, and flax, and worketh wil∣lingly with her hands.

13. Idleness is so hatefull to her, that she need not be desired to employ her self in some piece of good hous∣wifery: but of her own ac∣cord

sets up a Linen and Woollen Manufacture; to which she applies her own hands so willingly, as well as dextrously, that it appears she delights in the work. See Arg. [i]

14. She is like the merchants ships, she bringeth her food from a∣far.

14. And therewith she maintains her family with∣out expence, by carrying on as gainfull a traffick for fo∣reign commodities (which she gets in exchange for these) as if her husband set out a Fleet of Merchant Ships; to fetch them from far di∣stant Countries.

15. She riseth also while it is yet night, and giveth meat to her house∣hold, and a porti∣on to her maidens.

15. Nor doth she indulge her self in over much sleep, but is an early riser before the break of day; to make provision for those that are to go abroad to work in the fields; and to set her mai∣dens their several tasks at home.

16. She consi∣dereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard.

16. So far she is from wa∣sting her husbands estate, that by her prudent manage∣ment she continually increa∣ses it: first purchasing a field for corn, when she meets

with one, that she judges worth her money; and then, out of the mere product of her own labours, adding a vineyard to it, which she causes to be well planted.

17. She gir∣deth her loyns with strength, and strengtheneth her arms.

17. And as her diligence is unwearied, so she is nei∣ther slow in he rdispatches, nor refuses any pains: but nimbly bestirs her self, and goes roundly (as we say) a-about her business: nay, ex∣ercises her arms to the stron∣gest labours, both within doors and without. See Arg. [k]

18. She percei∣veth that her mer∣chandise is good: her candle goeth not out by night.

18. For, finding by sweet experience not onely how wholesome labour is, but what great profit her traffick yields, she doth not conclude her work with the day; but continues it as much in the night as can be spared from necessary sleep. See Argu∣ment [l]

19. She layeth her hands to the spindle, and her hands hold the di∣staff.

19. And she doth not think it beneath her quality to put her hands to the spin∣dle: but twists the thred or the yarn with her own fin∣gers;

and winds them with her own hands.

20. She stretch∣eth out her hand to the poor; yea, she reacheth forth her hands to the needy.

20. Which she stretches out with no less forwardness to relieve the poor: being not onely for getting all she can, but for giving liberally, out of her gains, to needy people; whom she supplies cheerfully as well as bounti∣fully; and extends her cha∣rity not onely to those who are near, but to those who are remoter from her.

21. She is not afraid of the snow for her houshold: for all her house∣hold are clothed with scarlet.

21. Yet such is her pru∣dence withall, that her own Family and domestick Ser∣vants are in no danger to suffer hereby, in the hardest winter: for she provides them with change of raiment, for the several seasons, and with double garments when the weather is cold; nay, not onely clothes them, but ad∣orns them so, that they may appear in a splendid manner, when they are to wait upon her. See Arg. [l]

22. She maketh her self coverings of tapestry, her clothing is silk and purple.

22. The furniture of her House also is very noble, and her own apparel sutable to it:

in which her greatness is, not the less but, the more con∣spicuous; because they are of her own making. See Arg. [m]

23. Her hus∣band is known in the gates, when he sitteth among the elders of the land.

23. And so are her hus∣bands robes; which make him noted, when he comes into the Courts of Judica∣ture, and sits among the Se∣natours of the Country: who call him a happy man in such a wife, as doth him honour, and eases him of all his cares, but onely those of the pub∣lick business; which her wise∣dom, diligence and prudent management, gives him lea∣sure wholly to attend.

24. She maketh fine linen, and sel∣leth it, and deli∣vereth girdles un∣to the merchant.

24. For such is her indu∣stry, that she exercises more arts than one or two, to in∣rich her family; making, for instance, very fine linen, with embroidered belts, and girdles curiously wrought; which she sells to the Phoe∣nician Merchant.

25. Strength and honour are her clothing, and she shall rejoyce in time to come.

25. But her principal or∣naments are, the firmness, constancy and vigour of her mind; her modest, comely

and decent behaviour; her generous and honourable way of dealing with every one: which (accompanied with the forenamed dili∣gence, &c.) make her so hap∣py, that they free her from all fear of what may be here∣after; and prepare her to meet old age, and death it self, with joyfull satisfaction. See Arg. [n]

26. She openeth her mouth with wisedom, and in her tongue is the law of kindness.

26. Unto which add, this singular grace; that as she is neither silent nor talkative, so she loves not to talk of fri∣volous, but of serious things; of which, when occasion serves, she discourses perti∣nently and judiciously, not expressing her passion but her wisedom: which shews it self, not onely in the con∣stant softness and sweetness of her unprovoking language; but in the instructions and exhortations she gives unto doing good, exercising mercy, living peaceably and loving∣ly together; which is the Lesson she inculcates every where.

27. She looketh well to the ways of her houshold, and eateth not the bread of idleness.

27. But especially in her own family, where she nar∣rowly observes the motions and manners of every one; whom she neither suffers to gad abroad at their pleasure, nor to labour at home with∣out good instructions: but teaches them how to live as they ought; and by this, if she did nothing else, deserves the bread she eates.

28. Her chil∣dren arise up, and call her blessed; her husband also, and he praiseth her:

28. Happy are the Sons of such a mother, whose care, both of their good E∣ducation, and to make pro∣vision for them, excites them, when they are grown up, to extoll her vertues: happy is the husband of such a wife, whom he can never sufficiently commend; but having recited all her praises, saith,

29. Many daughters have done vertuously, but thou excellest them all.

29. Daughters may doe much by their houswifry, but nothing like to the care of a vertuous wife; and of all the wives that have done worthily, and mightily ad∣vanced the state of their fa∣mily, there were never any

comparable unto thee; whose merits far transcend them all.

30. Favour is deceitfull, and beauty is vain: but a woman that feareth the LORD, she shall be praised.

30. A hansome shape and gracefull behaviour is very taking; and so is a good complexion and lovely fea∣tures: but, alas! as the grea∣test beauty soon fades and vanishes, so many ill quali∣ties may lie concealed under goodly looks (which will ut∣terly spoil all the happiness that a man promised himself, in such a choice) and there∣fore a truly religious woman, who dare not any way of∣fend the Lord, is that ami∣able person, and she alone, who will please a man al∣ways, and deserve perpetual praises.

31. Give her of the fruit of her hands, and let her own works praise her in the gates.

31. Let every one extoll her vertue, for I cannot do it enough; let her not want the just commendations of her pious labours: but while some are magnified for the nobleness of the stock from whence they spring, others for their fortune, others for their beauty, others for other things; let the good deeds

which she her self hath done be publickly praised in the greatest Assemblies; where if all men should be silent, her own works will declare her excellent worth.