Proverbs 31

Ver. 32- Jfthou hast done foolishly in lifting up thyself or if thou hast thought evil, lay thine hand upon thy mouth. If thy pride, or lhy.passion, hath engaged thee in some foolish action, whereby thou hast disgraced thyself; or made thee contrive and endeavour any thing that is unwarrantable; do not add one fault to another, by excusing it, or blaming any body but thyself for it; much less by quarrelling at those that admonish thee of it, and reprehend thee for it: but stop at the first motion to this, and silently acknowledge thy error. See Arg. [r] 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 Bath-sheba took early care to instruct in his duty, being, as some of no small name fancy, divinely inspired with the gift of prophecy. But, as all this depends merely upon conjecture, and that without the least ground, so there is no good reason assigned why Solomon should here be called Lemuel; and not by the name he hath both in the beginning of the preface to this book, (Prov. i.L) and in the entrance of the first part, (x. 1.) and of the last collection also, (xxv. 1.) made by the men of Hezekiah: whom Grotius fancies to be the king here mentioned, under the name of Lemuel; only for this reason, that this chapter follows the collection of proverbs made by his servants: which hath no force at all in it; for the words of Agur follow more immediately; w T hich he cannot 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 weighty sentences taught him by his mother (whose name is unknown), which it was thought fit to adjoin to the foregoing: because they are very wise, and of great moment; as if they proceeded from a prophetical spirit. And it is only the vanity of the Jewish nation, who would enclose all wisdom within the bounds of their own country, which hath made them ascribe that which follows in this chapter to Solomon and Bath-sheba. 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 thereabout, who sent to hear the wisdom of Solomon, (1 Kings i v. nit.) that there were even in those times great persons very inquisitive after knowledge, as there had been, in the times foregoing, in those eastern countries, and in Egypt; which was famous for wise men, 1 Kings iv. 30. where we read of the wisdom of the children of the east (i. e. Arabia, where Job, a considerable prince, and the rest of his friends, lived informer ages), and the wisdom of Egypt. Of which country some have thought those famous -men to have been, who.are mentioned in the next words, (ver. 31.) where this demonstration is given that Solomon’s wisdom excelled all the wisdom of those countries; For he was wiser than Ethan, the Ezrahite, and Reman, and Chalcol, and Darda, &c. upon.which words Gasper Sanchez notes, That the.Seder Olam says, Tliese 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. 20. of. the greater book of.that name) that it saith no such thing, but only this, that the so7i$ of Zara, Zimri, Ethan, Heman, Chalcol, and Darda, (mentioned IChron. ii. 6.) were prophets, tcho prophesied in Egypt. But however this be, that very book acknowledges in the next chapter, that there zvere prophets in other countries before the laic of’Moses was given: though after the delivery of. it, the Holy Spirit, they fancy, forsook all the world but them; immediately upon the speaking of those words, Exod. xxxiii. 16. xxxiv. 6.,For which assertion, as there is not the least shadow of reason, so, supposing it were.true, it must notwithstanding 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 religion: which might have countenanced their authors if they had said (and it seems to me a better fancy than any they have) that Lemuel’s mother was a Jewish lady, married to some princeof another/country, by whom she had this son; and took care of his institution in the wisdom of her people. And by the use of the word bar three times for a son, in the beginning of this instruction, (which is no where used in this book before, nor in the whole Bible more than once, Psal. ii.12.) one would guess this Lemuel to have been some great person in Chaldea. For in the next verse also (ver. 4.) w r o meet with the word melachin (kings), according to the termination in the language of that country.. y [U] But this is all uncertain, and therefore I proceed’ no farther in it: but only note, that whosoever was the mother of Lemuel, she was mightily solicitous to have him do well: as appears by ver. 2. 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 licence, 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, (ver. 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 are brought before him; (ver. 4.) which some extend so far, as to think she would not have him drink any wine at all, or other strong liquors (of w T hich there were several made of honey, or dates, and divers other things; which go under the name of schechar). But it’is more reasonable to look upon it, to caution agaiust excess: which is dangerous in all men, but especially in those that are to govern others as well as themselves. For then they blurt out the greatest secrets, as the Vulgar translates the latter part of the verse; or grow furious and outrageous, 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 (ver. 5.) the true reason of this prohibition; and then an account (ver. 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 innumerable w r ays to relieve their cares, and to divert them-. selves, when any thing troubles them: but to poor miserable people, that are ready to faint under their heavy burdens and oppressions. For whom this is a present relief; and the only one sometimes they are capable of; when they are in a very melancholy 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 that are gay and merry. There are those that, by men ready to perish, have understood such as were condemned to die, and going to execution. Unto whom it was the custom to give a draught of wine, to support their spirits; and in the degenerate ages of the Jewish commonwealth, they put something into it to intoxicate the poor wretches, so that they might be insensible of pain. And some imagine 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, (ver. 7.) give the best explication of the first: and they shew she speaks of those that were miserably poor. And so the best Hebrew expositors interpret those words, Deut. xxvi. 5. My father was a Syrian, ready to perish: that is, extreme poor; and in want of all things. [/] And thus having enlarged this second advice a little, she passes to the third: which is, (ver. 8.) to take such care that justice be exactly administered (without which no kingdom 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 tho true state of it, &c. Especially, she commends to him the patronage of strangers, orphans, and poor indigent people. The first of which, in the Hebrew, are called children of change; or that are passed by: that is, persons who have changed their country; or, that are in danger 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 purpose. \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 ver. 10. to the end. And it is in tho form of a poem (as St. Jercme takes it), consisting of a sort of iambic verses: each of which begins with a new letter of the alphabet in order; the tenth with aleph; the eleventh with bcth, and so to the bottom. Which was an elegant sort of composure among the ancients, and a help to memory also; as w f e see in several Psalms, and other parts of Scripture. Now whether she composed these verses herself, 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 Demonst. Evang.) who imagines the words of Lemuel’s mother to end with the ninth verse: and here to begin a, distinct composition of some other person: suppose Solomon. For though this following poem be disjoined from the foregoing 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 are in ehap.xxx. and the beginning of this chapter, to denote it to belong to another author, 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 herself (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 author. And it is very observable, that the general character of such a woman as she would have him marry, is escheth chajil, a virtuous woman, we translate it. SVhich word chajil, signifies both strength (or rather valour and courage) and riches and virtue. And, in the description of fitting persons for the magistracy, Jethro, in general, saith, they should be anschee chajil, (Exod. xviii. 21.) which w r e translate able men: and then follows more particularly wherein their ability should consist, such as fear God, men of truth, hating covetousness. I take, therefore, escheth chajil to include in it a great fear of God, (mentioned afterward, ver. 30.) which is so powerful, as to endue one with courage to do well, when piety is contemned; nay, laughed at and abused: I have not therefore omitted this among other words, to express the force of this phrase, [ft] And then follow, after this, abundance of other good qualities, which are included in this: such as chastity; and such a care of her husband’s estate, that Jie might have a perfect confidence in her management; love to him without moroseness; diligence in all household 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 husband’s estate, and yet giving liberally to the poor; affability and courtesy to all, &c. Which excellent endowments if her son found in a wife, she knew it would be a certain means to preserve him from following other women, (ver. 3.) when he took perfect delight in her company: and from drunkenness also, (ver. 4.) which few fall into who entirely love their. wives, and study to please them in all things: for they generally afehor this loathsome vice. In order to this, she would have him marry such a one, as he could perfectly confide in; and never in the least suspect of any levity, or unfaithfulness, or carelessness, when he was abroad; (ver. II.) and would never be cross to him; but always loving, and kind, and pleasing, when he was at home, (ver. 12.) [(] An excellent housewife also; prone to take any pains herself, 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 authors, constantly employed themselves heretofore, with such diligence, as is highly praised in their books, ver. 13. where, to express her propension to this work, he ascribes a willingness and forwardness to her hands; just as, Prov. xxi. 25. he makes the hands of the sluggard to be averse to labour. [£] Which turns to a great account, she shews, both in foreign commodities, (ver. 14.) and in the purchase of land, (ver. 16.) which the good housewife herself views, and walks about with great expedition, (ver. 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. [I] 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 ver. 18. may be expounded. After which follows (ver. 19.) another instance of humble greatness. Then her charity to the poor, (ver. 20.) her care of her own family, (ver, 21.) where the last word having different senses, I have expressed them all in the Paraphrase. [m] And then is wisely mentioned (ver. 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 herself and house, did not make her forget their necessities. The particular words there, I have not room to explain. Nor those which follow, ver. 23. (after she had mentioned the honour her husband would get by such a wife, ver. 24.) for I think it is needful to give a brief account of ver. 25. [n] Which seems not unfitly translated by Castalio to this sense: that she being thus amply provided, and fortified, as it were, against all accidents; need not fear any want in future times. But considering what follows, (ver. 20, 27.) I have chosen only to touch on that sense; and to take the strength and honour for the excellent qualities belonging to her: which I have called her principal ornaments; because the Hebrews are wont to express that which adorns any person, and is most proper to them, by the name of clothing: as Psal. exxxii. 9. " Thy priests shall be clothed with righteousness." [o] The rest I must wholly omit, and only observe, that the fear of the Lord in the conclusion, (ver. 30.) is the foundation of all these virtues (which will cither 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), especially when it is in such a high degree, that a woman values herself for fear of the Lord, I 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 virtues commend religion unto others. Religion itself is honoured by her excellent virtues: which are so exemplary, that. they make others in love with them, as well as with her. I conclude all with the observation of Melancthon, that this description, which he calls “Speculum honestae matronc-e,” 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, 1 Tim. 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 acknowledgment 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 holiness or sanctification, which is that virtue we call chastity; and, lastly, temperance, as he translates it, moderation in meat and drink; or rather, all manner of sober behaviour, and prudence, in the government of the family, and in the moderation of all sorts of expenses, &c. Which things the apostle particularly. mentions; because, in the enumeration of virtues, it is the manner of the holy writers to name those only, which are most proper and suitable to every one’s state and vocation. [chap. xxxr. other intoxicating drink: and so should their counsellors, and commanders of armies, and judges, and all other ministers and officers. See Arg. [d]

Proverbs 31:1

JL HE words of king Lemuel, the prophecy that his mother taught him. Unto those sayings of Agur, let these of king Lemuel be added and considered: which arc weighty sentences also, (xxx. 1.) which his mother taught him with such authority, as if she had been a prophetess. See Arg. [a],

Proverbs 31:2

What, my son? and what, the son of my womb? and what, the son of my vows?. And with no less tenderness and affection also, saying, Hearken, my dear son, for whose well-doing, O how much am I concerned! I want words to express the care I have about it: I am at a loss how to instruct thee according to my wishes: what, shall I desire thee to do for my sake, who endured so much for thee; when I carried thee in my womb, and bi ought thee forth from thence? what shall I pray thee to do? 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]

Proverbs 31:3

Give?iot thy strength unto women, nor thy ways to that which destroyeth kings. In the first place, let me prevail with thee, as thou lovest me, and as thou loyest thyself, to bo chaste in thy desires of bodily pleasures, and not to give up thyself to follow thy lust after women; which will destroy the strength of thy body, weaken thy mind, and exhaust thy treasures: that is, engage thee, in such courses as arc the banc of kings; and, by making them neglect their government, have brought many of them and their kingdoms to utter ruin. See Arg. [c]

Proverbs 31:4

It is not for kings, O Lemuel, it is not for kings to drink wine, nor for princes strong drink. And next to this, O Lemuel, kings of all pther men, kings, I say, should be sparing, very sparing, in the use of wine, and of all

Proverbs 31:5

Lest they drink, and forget the law, and pervert the judgment of any of the afflicted. For they may injure more than themselves, when they are in drink. If a cause, for instance, be brought before 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 appearing to him quite otherwise than they are, he may not only judge amiss, but unjustly condemn those that ought to have been acquitted; and undo poor and afflicted people, by giving away their right, when the comfort of their whole life depends upon his justice. Ver. G. Give strong drink unto hurt that is ready to perish, and wine to those that be of heavy hearts.] If the liberal use of Mine and strong driuk is to be indulged to any body, it is to those miserable wretches, 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 necessary supports of life; or are oppressed with grief and sorrow in any other deplorable condition. See Arg. [e] •

Proverbs 31:7

Let him drink, and forget his poverty, and remember his misery no more. Then bring forth plenty of wine, and set it before such a disconsolate person: let him drink freely till he hath cheered his heart, and raised his drooping spirits, and be able to think of something else, beside his poverty and misery; nay, till he be so merry, as quite to forget the cares and wearisome labours that they bring upon him.

Proverbs 31:8

Open thy mouth for the diinib in the cause of all such as are appointed to destruction. And this is the third thing! beg of thee, to administer justice exactly to all thy subjects, and not merely commit the care of it unto others: but sit thyself upon the bench; and if thou scest a man in danger to lose his right, because he is not able to make it out, and, through fear, or ignorance, or want of elbcution, cannot speak for himself, keep not silence, but undertake 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. [/] -

Proverbs 31:9

Open thy mouth,judge righteously, and plead the cause’ of the poor and needy. And when thou. hast cleared the righteousness of their cause, fear not to pronounce the sentence boldly, according as the laws require: let no man persuade thee to admit delays; but bring the business to a speedy issue; that he who is poor, nay, a mere beggar, may neither be oppressed by doing him injustice, or by deferring to do him right.

Proverbs 31:10

Who can find a virtuous woman? for her price is far above rubies. And now, next to this, I shall commend a good wife unto thee: in the choice of whom, a singular care ought to be employed. But, alas! such a woman as I would have is scarce, and hard to be found. One that is not only industrious, but pious, and can command herself as well as govern her family: being enriched. with all those virtuous qualities, which make her far more valuable than all the pearls of precious stones, that women love to he adorned withal. See. Arg. [g]

Proverbs 31:11

The heart of her husband doth’ safely trust in her, so that he shall have no need of spoil. I can only give the character of her (which may serve to direct others, as well as thee, in their search after such a person), in whose chastity, as well as prudence, frugality, and fidelity, in ordering affairs at home, her husband hath such a confidence, that he may go abroad, and attend the public affairs; without the least care or solicitude what will become of his domestic concerns; and not be tempted to enrich himself, or supply his own necessities, with the spoil of other men. See Arg. [h]

Proverbs 31:12

She trill do him good, and not evil, all the days of her ft/e. _She will not only endeavour to answer his love with an equal affection, but to provoke and excite it, by pleasing him in everything; and avoiding whatsoever is ungrateful to him: nay, by deserving well of him, and studying to promote the interest of him and his family, and to maintain his honour and reputation; and that not only 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]

Proverbs 31:13

She seeketh wool and flax, and worketh willingly with het hands. Idleness is so hateful to her, that she need not be desired to employ herself in some piece of good housewifery: but of her own accord sets up a linen and woollen manufacture: to which she applies her own hands so willingly, as well as dexterously, that it appears she delights in the work. See Arg. p] * • Ver. 14; She is like the merchant’s ships, she bringeth her food from afar.] And therewith she maintains her family without expense, by carrying on a gainful traffic for foreign commodities (which she gets in exchange for these), as if her husband set out a fleet of merchant ships; to fetch them from far-distant countries. - *

Proverbs 31:15

She riseth also while it is yet night, and giveth meat to her household, and a portion to her maidens. Nor doth she indulge herself 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 maidens their several tasks at home. • >Ver. 1G. She considereth afield, andbuyeth it; with the fruit of her hand she planteth a vineyard.] So far she is from wasting her husband’s estate, that by her prudent management she continually increases it: first purchasing a field for corn, when she meets with one that she judges w r orth her money; and then, out of the mere product of her own labours, adding a vineyard to it, wbich she causes to be well planted.,

Proverbs 31:17

She girdeth her loins with strength, and strengthcneth her arms. And as her diligence is unwearied, so she is neither slow in her dispatches, nor refuses any pains; but nimbly bestirs herself, and goes roundly (as wc say) about her business: nay, exercises her arms to the strongest labours, both within doors and without. See Arg. [/:]

Proverbs 31:18

She perceivcth that her merchandise Js good: her candle goeth not out by night. For finding, by sweet experience, not.only how wholesome labour is, but what profit her traffic 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 Arg. [/].

Proverbs 31:19

She layeth her hands to the sjnndle, and her hands hold the distaff. And she doth not think it beneath her quality to put her hands to the spindle: but twists the thread or the yarn with her own fingers; and winds them with her own hands.

Proverbs 31:20

She stretcheth out her hand to the poor; yea, she reacheth forth her hands to the needy. Which.she stretches forth with no less forwardness to relieve the poor: being not only for getting all she can, but for giving liberally, out of her gains, to needy people; whom she supplies cheerfully, as well as bountifully; and extends her charity not only to those who are near, but to those who are remoter from her.

Proverbs 31:21

She is not afraid of the snow for her household: for all her household are Bothed ivith scarlet. Yet such is her prudence withal, that her own family and domestic servants 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 only clothes them, but adorns them so, that the)’ may appear in a splendid manner, when they are to wait upon her. See Arg. [I]

Proverbs 31:22

She mdketh herself coverings of tapestry; her clothing is silk and purple. The furniture of her house also is very noble, and her own apparel suitable to it: in which her greatness is not the less, but the more conspicuous; because they are of her own making. See Arg. [m]

Proverbs 31:23

Her husband is known in the gates, when he sitteth among the elders of the land. And so are her husband’s robes; which make him noted, when he comes into the ^ourts of judicature, and sits among the senators 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 only those of the public business: which her wisdom, diligence, and prudent management, give him leisure wholly to attend.

Proverbs 31:24

She maketh fine linen, andselleth it; and delivereth girdles unto the merchant. For such is her industry, that $he exercises more arts than one or two, to enrich her family; making, for instance, very fine linen, with embroidered belts, and girdles curiously wrought; which she sells to the Phoenician merchant.

Proverbs 31:25

Strength and honour are her clothing; and she shall rejoice in time to come. But her principal ornaments 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 diligence, &c.) make her so happy, that they free her from all fear of what may be hereafter; and prepare her to meet old age, and death itself, with joyful satisfaction..See Arg. [m]

Proverbs 31:26

She openeth her mouth with wisdom; and in her tongue is the law of kindness. Unto which add this singular grace; that as she is neither silent nor talkative, so she loves not to talk of frivolous, but of serious things; of which, when occasion serves, she discourses pertinently and judiciously, not expressing her passion, but her wisdom: which shews itself not only in the constant softness anil sweetness of her unprovoking language; but in the instructions and exhortations she gives untodoing good, exercising mercy, living peaceably and lovingly together; which is the lesson she inculcates every where.

Proverbs 31:27

She looketh well to the ways of her household, and eateth not the bread of idleness. But especially in her own family, where she narrowly observes the motions and manners of every one; whom she neither suffers to gad abroad at their pleasure, nor to labour at home without good instructions; but teaches them how to live as they ought; and by this, if she did nothing else, deserves the bread she eats.

Proverbs 31:28

Her children arise tip, and call her blessed; her husband also, and he praiseth her. Happy are the sons of such a mother, whose care both of their good education and to make provision for them, excites them, when they are grown up, to extol her virtues: happy is the husband of such a wife, whom he can never sufficiently commend; but having recited all her praises, saith,

Proverbs 31:29

Many daughters have done virtuously, but thou excellest them all. Daughters may do much by their housewifery, but nothing like to the. care of a virtuous wife; and of all the wives that have done worthily,.and mightily advanced the state of their family, there were never any comparable unto thee; whose merits far transcend them all.

Proverbs 31:30

Favour is deceitful, and beauty is vain: but a woman tliatfeareth the Lord, she shall be praised. A handsome shape and graceful behaviour are very taking; and so are a good complexion and lovely features: but, alas! as the greatest beauty soon fades and vanishes, so, many ill qualities may lie concealed under goodly looks (which will utterly spoilall the happiness that a man promised himself in such a choice); and therefore a truly. religious woman, who dares not any way offend the. Lord,, is. that amiable person, and she alone, who will please a man always, and deserve perpetual praises.

Proverbs 31:31

Give her of the fruit, of her hands; and let her own works praise her in the gates. Let every one extol her virtue, 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 sheherself hath done be publicly praised in the greatest assemblies; where, if all men should be silent, her own. works will declare her excellent worth. 2Z

Sorely the churning of milk bringeth forth butter, and the xcringing of the nose bringeth forth blood; so the forcing oftvrath bringeth forth strife.* For from little things there is an easy progress unto greater. And just as you see milk is first pressed out of the cow’s udder, and then being shaken in the churn is forced into butter; and as the nose being wrung, though at first it only purge itself, yet if it be harder pressed, there comes out blood: even so words, passing to and fro, raise a heat, and that, if continued, stirs up anger; and that, making men vehemently insist upon their opinion, or their desire, turns into scolding; and that, in the issue, grows up to quarrels, and irreconcilable enmities. i m'