The sixt lampe of virginitie conteining a mirrour for maidens and matrons: or, the seuerall duties and office of all sorts of women in their vocation out of Gods word, with their due praise and dispraise by the same: togither with the names, liues, and stories of all women mentioned in holie Scriptures, either good or bad ... Newlie collected and compiled to the glorie of God, by T.B. Gentleman.

THE SIXT LAMPE OF VIRGINITIE.

¶ Of Virginitie, and the state of single life, toge∣ther with the dutie of Virgins, of Maids, or single Women.

NOw concerning virgins [or the state of Uirginitie] I (saith S. Paule) haue no com∣mandement of the Lord: yet giue I mine ad∣uise & counsell, as one that hath obteined mer∣cie of the Lord to be faithfull [or beléeued.]

I suppose therfore, that the single life is good for the present necessitie, [in these afflictions and persecutions of the Church] I meane that it is good for a man so to be [single, or a woman to be a virgin.]

Art thou bound vnto a wife? Séeke not to be loosed. Art thou loosed from a wife? Séeke not a wife: but if thou marie, and takest a wife, thou sinnest not. And if a virgin marie, she sinneth not: neuerthelesse, such shall haue trouble in the flesh, [as worldlie cares of their children and familie:] but I spare you, [in wishing that you men could liue without wiues, and you virgins without husbands.]

And this I saie, bicause the time is short: the fashion of this world goeth awaie, and I would haue you without care. For the vnmaried careth for the things of the Lord, how he may please the Lord: but he that is maried, careth for the things of the world, [onelie appertei∣ning to this present life] how he may please his wife.

There is difference also betwéene a virgin and a wife: the virgin, or vnmaried woman careth for the things of the Lord, that she may be holie both in bodie and in spirit: and attaine vnto it sooner than the maried wife, bicause she is without cares: but she that is maried ca∣reth for the things of the world, how she may please hir husband.

And this I speake for your owne commoditie or profit, not to in∣tangle you in a snare: [not to bind your conscience to single life.] For

that were presumption:] but for comlinesse sake, that ye might folowe that which is honest, and that ye may cleaue fast vnto the Lord with∣out separation.

But if anie man thinke that it is vncomlie for his virgin, if she passe the flower of hir age or time of mariage, [then] and néed so require, [that she should marie to auoid fornication] let him doo what he will, he sinneth not: let them be maried. Neuerthelesse, he that standeth firme in his hart [and is fullie persuaded] that he hath no néed: but hath power ouer his owne will, and hath so decréed in his hart, that he will kéepe his virgin, he doth well. [For the fathers will dependeth on his childrens will in this point of mariage, insomuch as he is bound to haue respect to their infirmitie: neither can he iustlie require of them single∣nesse of life, if they haue not the gift of God so to liue.] So then, he that giueth his virgin to mariage doth well: but he that giueth hir not to mariage doth better [and more commodious for his children, in preser∣uing them from cares.]

The wife is bound by the lawe of matrimonie, as long as hir hus∣band liueth: but if hir husband be dead, she is at libertie to marie with whom she will, onelie in the Lord: but she is more blessed, if she so abide, in my iudgement: and I thinke that I haue also the spirit of God. 1. Cor. 7, 25,26, &c.

[Where note, that S. Paule doth not here prefer single life, as a thing more holie than mariage: but in respect, and by reason of the incom∣modities which mariage hath more than the other: neither doth hée bind mens or womens consciences to single life or widowhood, as to that which God hath left frée, and therfore it were presumption in anie other to doo it. But shewing what is most agréeable to Gods will, ac∣cording to the circumstance of the time, place and persons, as appea∣reth in that the Church was now, when he wrote this, in great perse∣cution: he would insinuate hereby, that to heape one trouble or care vpon another by mariage, was not so profitable for men and women to go on towards godlinesse, as behooued, during such afflictions.]

If a virgin or maid vow a vow vnto the Lord [of virginitie,] and bind hir selfe by a bond [to liue chast,] being in hir fathers house, in the time of hir youth: & hir father [hearing of this hir vow and bond, where∣with she hath bound hir selfe] hold his peace, and doo not gaine-saie, but by silence approoue it: then all hir vowes [of virginitie] shall stand, and

euerie bond wherewith she hath bound hir selfe, shall remaine of force against hir: but if hir father disalow of this hir vow and bond, the same daie that he heareth thereof, and doo not approoue or consent to the vow or bond wherewith she hath bound hir selfe: then shall not that vow or bond be of value. And the Lord will forgiue hir, bicause hir father [who hath authoritie ouer hir] disalowed hir. Numb. 30,4,5, &c.

Now therefore slaie all the males among the children, and kill all the women that haue knowne man by carnall copulation: but all the virgins, and women children that haue not knowne carnall copulati∣on, kéepe aliue for your selues to marie. [Note héere the prerogatiue of virginitie in the old lawe of armes.] Numb. 31, 16,17.

Also, when thou shalt go to war against thine enimie, and the Lord thy God shall deliuer them into thine hands, and thou shalt take them captiues, and shalt sée among the captiues a beautifull woman, and hast a desire vnto hir, & wouldest take hir to thy wife: then thou shalt bring hir home to thine house, and [to signifie that hir former life must be changed, before she be ioined to the people of God] she shall shaue hir head, and pare hir nailes, and put off the garment that she was taken in, and so shall she remaine in thy house: and as she that hath renounced parents and countrie, she shall bewaile hir father and hir mother a moneth long, and after that shalt thou go in vnto hir, & marie hir, and she shall be thy wife. And if thou haue no fauour vnto hir, then thou maist let hir go whither she will: but thou shalt not sell hir for monie, nor make merchandize of hir, bicause thou hast humbled hir. [Note that this onlie was permitted in the warres, otherwise the Israelites and people of God could not marie strangers.] Deut. 21, 10,11, &c.

If a man take a wife, and when he hath lien with hir, hate hir, and laie slanderous things vnto hir charge, and bring vp an euill name vpon hir, and saie: I tooke this wife, and when I came to hir, I found hir not a maid: then shall the father of the maid, and hir mother take and bring foorth the signes and tokens of the maids virginitie vnto the elders of the citie in the gate. And the damsels father shall saie vnto the elders: I gaue my daughter vnto this man to wife, and he hateth hir, and lo he laieth slanderous things vnto hir charge, saieng: I found not thy daughter a maid: and yet lo, these are the tokens of my daughters virginitie: and they shall spread the vesture or shéet before the elders. Then the elders of the citie shall take that man, and chastise him, and

condemne him in an hundred sicles of siluer, and giue them vnto the father of the maid, bicause he hath brought vp an euill name vpon a maid in Israel, and bicause the shame of the fact should haue lighted vpon the father, therefore the recompense shall be made vnto him that is faultlesse: and she shall be his wife still that complained, and he may not put hir awaie all hir life time.

But if this thing be true, that the maid be not found a virgin: then they shall bring foorth the maid to the doore of hir fathers house, and the men of the citie shall stone hir with stones to death: bicause she hath wrought follie in Israel, by plaieng the whoore in hir fathers house, and loosing hir virginitie: so thou shalt put euill awaie from among you. Deut. 22, verse 15, &c.

If a maid, damsell, or virgin betrothed vnto an husband be found li∣eng with an other man in the towne, they both shall be stoned to death: the maid, bicause she cried not being in the citie, [where she might haue had rescue.]

But if a man find a betrothed maid in the field, and force hir, and lie with hir, then the man onelie shall die, and not the maid, bicause there is in the maid no cause of death. For as when a man riseth against his neighbour, and woundeth him to death, so is this matter. For he found hir in the fields, where though she cried, yet was there no man to resist, helpe, or succour hir against the violence and force. [Therefore the in∣nocent can not be punished.] Deut. 22, 23, &c.

The woman shall not weare that, which perteineth vnto the man: neither shall a man put on womans raiment. [For that were to alter the order of nature, and to despite God therefore.] All that doo so are ab∣homination vnto the Lord thy God. Deut. 22, 5.

A maid, that in hir virginitie is defiled or gotten with child in hir fathers house, or otherwise is vnshamefast, bold, licentions, and vseth much libertie, shall bring both hir selfe, and hir friends to publike in∣famie and open reproch of all. Eccles. 42, 10,11.

A faire maid without discretion or good maners, is like a ring of gold in a swines snout. Prou. 16, 22.

Maidens, damsels, or women that are singers and dansers, are not to be harkened vnto, or kept companie withall. Eccles. 9, 4.

Saie not thou, O yoong woman, after the maner of the wicked, which desperatelie boast, and saie: Come, let vs enioie the pleasures that are

present, and let vs chéerfullie vse the creatures, as in youth. Let vs fill our selues with costlie wine and ointments, and let not the flower of youth passe by vs. Let vs crowne our selues with rose buds, afore they be withered. Let vs all be partakers of our wantonnesse. Let vs leaue some tokens of our pleasures in euerie place. For it is our portion, and this is our lot. O be not thou, my daughter, of this number, I saie. For they that imagine such things, go astraie, and their owne wicked∣nesse hath blinded them ••o their sudden destruction, which they shall vndoubtedlie féele and prooue, [but too late to repent of.] Wisd. 2, 6.

Ye maids, damsels, and virgins, vse not the companie of them that are singers, dansers, and riotous men: neither harken vnto them, least you be snared, and taken by their craftie allurements. Eccl. 9,4, &c.

Gaze not on the beautie of anie man, least thou fall by that, which is pretious in him.

Cast not thy mind vpon ruffians in anie maner of thing, least thou destroie both thy selfe, and thine heritage.

Go not about gazing in the stréets of the citie, neither wander thou in the secret corners or places thereof.

Turne awaie thine eies from a beautifull man, and looke not vpon their comlie personages, and feature of bodie. For manie haue perish∣ed by such gazing: and through it, loue is kindled as a fire.

Euerie woman that is an harlot shall be troden vnder foot, as doong of euerie one that goeth by the waie.

Sit not at all with another womans husband, neither lie with him vpon the bed, nor banket with him, least thine hart incline vnto him, and so through his inordinate desire of lust thou fall into destruction with him.

Delight not thou in the things that the vngodlie haue pleasure in: but remember that they shall not be found iust vnto their graue. Re∣member, I saie, that thou goest in the midst of snares, & that thou wal∣kest vpon the towers of the citie in the view of euerie one. Eccles. 9, verse 14.

He that toucheth pitch shall be defiled with it, and she that is fami∣liar with the proud and vngodlie shall be like vnto them. Eccl. 13,1.

A shamelesse maid is compared to a dog: but she that is shamefast reuerenceth the Lord. Eccles. 26, 26.

Let the yoonger women therefore be sober minded, discréet, chaste,

kéeping at home, good, and subiect vnto their superiors, that the word of God be not euill spoken of. Titus. 2, 4.

Flie also from the lusts of youth, and followe after righteousnesse, faith, loue, and peace with them that call on the Lord with a pure hart. For if anie woman separate hir selfe from the wicked, and purge hir naturall corruption by Gods spirit, she shall be a vessell vnto honour, sanctified, and méete for the Lord, and prepared to euerie good worke. 2. Tim. 2, 22.

A well nourtured and manerlie maid is as a polished stone of a palace: yea, she is the beautie of the citie, and the honour of hir fathers house, as appeareth by Dauids opinion in his Psalme 144, 12.

Bicause youth is most giuen to licentiousnesse, and vaine pleasure, and wanton delights of the world: therefore the holie Prophet King Dauid chieflie warneth them to frame their liues béetimes to Gods word, saieng: Wherewithall shall a yoong maiden redresse hir waies? Euen by taking héed, and ruling hir selfe according to Gods word. Psal. 119, 9.

Loue wisedome, and séeke hir from thy youth. For by hir shalt thou get glorie among the multitude, and honor among the nations, though thou be yet but yoong. Yea, by hir thou shalt obtaine immortalitie, and leaue an euerlasting memoriall among them that come after thée. Wisd. 8, 2, &c.

Desire to heare all godlie talke, and let not the graue sentences of knowledge escape thée.

Let thy mind be vpon the ordinances of the Lord, and be continual∣lie occupied in his commandements; so shall he stablish thine hart, and giue thée wisedome at thine owne desire. Eccles. 6, 36,38.

Loue the Lord all thy life, and call vpon him for thy saluation. Ecc. 13, verse 15.

Feare the Lord with all thy soule, and honour thine elders. Eccl. 7, verse 29.

Pride is hatefull before God and man, and by both doth one com∣mit iniquitie. Why art thou proud, O earth and ashes? Why is earth and ashes proud, séeing when a man or woman dieth, she is the heire of serpents, beasts and woormes? The beginning of all pride is to fall awaie from God, and to turne away thine hart from thy maker. Pride was not created in men, neither wrath in the generation of women.

Pride is the originall of sinne, and she that hath it shall powre out ab∣hominations so long, till at last she be ouerthrowne. For the Lord de∣stroieth the memoriall of the proud, and plucketh them vp by the roots: but loueth the remembrance of the humble, and planteth the lowlie with glorie among them. Eccles. 10, 7, &c.

Dishonour not a man or woman in their old age. For they were as thou, which art not old. Eccles. 8, 6.

Despise not the exhortation of the elders that be wise: but acquaint thy selfe with their wise sentences and graue maners, so shalt thou bée able to serue euen great men without complaint. Eccles. 8, 8.

Doo no euill, so shall no harme come vnto thée: depart from the thing that is wicked, and sinne shall turne awaie from thée. Sowe not vpon the ••urrowes of vnrighteousnesse: least thou reape them seuen fold. Eccles. 7, 1,2, &c.

Make not manie words when thou art among thine elders, neither vse to make anie maner of lie. For the custome thereof is not good. Eccles. 7, 14,13.

Stand thou in thy state, and exercise thy selfe therein, and remaine in thy worke vnto thine age. Eccles. 11, 20.

Get thy selfe praise by modestie, méekenesse, and chastitie, & estéeme thy selfe least of all other. Who will count hir iust that sinneth against hir selfe? Or honour hir that dishonoreth hir owne soule? Eccles. 10, verse 29.

Followe not thy lusts: but turne thée from thine owne app••tites. For if thou giuest thy soule hir desires, it shall make thine enimies that enuie thée, to laugh thée to scorne. Take not thy pleasure in great voluptuousnesse, and intangle not thy selfe with such lewd riotous companie. Eccles. 18, 30, &c.

Shée that companieth adulterers and riotous companie shall bée∣come impudent, rottennesse and woorms shall haue hir to heritage: and she that is too bold and impudent shall be taken awaie, and be made a publike example. Eccles. 19, 3.

Who so reioiceth in wickednesse shall be punished: but she that re∣sisteth pleasures crowneth hir owne soule. Eccles. 19, 5.

A maidens garment, hir looks, hir countenance, hir excessiue laugh∣ter, and going, and pride, declare what maner of person she is. Ec. 19, ••erse 28. and 26,9.

A maid that communeth with all men, is a scourge of the tongue, and a plague to hir soule. Eccles. 26, 7.

There be thrée things hid from me (saith Salomon,) yea foure that I knowe not. The waie of an Egle in the aire: the waie of a serpent vpon a stone: the waie of a ship in the midst of the sea: and the waie of a maid or yoong woman with a man. Prou. 30, 18.

An vntamed horse will be stubborne: and a wanton wench will be wilfull. Eccles. 30, 8.

Thou maiden that art yoong, speake if néede be, and yet scarse when thou art twise asked: and when thine elder speaketh, babble not much: but giue eare and be still: and for thy good and modest behauiour thou shalt be loued and commended.

Before thunder goeth lightening: and before a shamefast maiden goeth fauour and grace. Eccles. 32, 8.

To auoid fornication let euerie woman haue hir owne husband. 1. Cor. 7, 2. For it is better to marie than to burne in lust.

I will (saith S. Paule) that the yoonger women marie and beare children, and gouerne the house, and giue no occasion to the aduersarie to speake euill, as some doo that are turned back after Sathan. 1. Tim. 5, verse 14.

I will powre out my spirit (saith God) vpon all flesh, & your sonnes & your daughters shall prophesie, your old men shall dreame dreames, and your yoong men shall sée visions: and also vpon the seruants and vpon the maids in those daies will I powre my spirit. Ioël. 2,28,29.

Then shall the virgin reioice in the dense, and the yoong men and the old men togither. For I will turne their mourning to ioie, and will comfort them, and giue them ioie for their sorowe. Ierem. 31, 13.

Can a maid forget hir ornament? Or a bride hir attire? Yet my people haue forgotten me daies without number. Ierem. 2, 32.

How streightlie virgins were kept in from men in the old time, yea among the heathen that knew not God, so that it was a verie hard thing for a man to come vnto them without leaue of their kéeper, it doth appeare by the storie of Hester. 2. & of Thamar. 2. Sam. 13, 2.

How perilous a thing it is for maidens and virgins to vse the com∣mon méetings at bridalls, faires, dansing schooles, and plaies, it may well be séene by the storie of Dinah. Iudg. 21, 19. and of the daughters of Silo, who therby lost their virginitie & chastitie, and by Iobs daugh∣ters,

who dansing and banketing, lost their liues by sudden death. Iob. 1, 13.

It was counted a great shame in Israel, in the olde time, for a vir∣gin to die vnmaried and without children: and therfore the maids re∣ioiced to be maried.

Yea the Prophet Dauid reckoneth it among the great plagues of God, for a maiden to die in hir virginitie, or vnmaried: wher he saith: The fire consumed their yoong men, and their maidens were not gi∣uen to mariage: [or had no mariage songs.] Psal. 78,63.

Therefore, if you will sée how the maidens customablie lamented & bewailed the virginitie (the space of a moneth together in the moun∣taines) of hir that died a virgin, you may read the storie of Iepthas daughter. Iudg, 11, 37.

Yoong men and maids, old men and babes, praise yée the name of the Lord. Psal. 148, 12.

I am gelous ouer you with godlie gelousie, for I haue prepared you for one husband, to present you as a pure virgin to Christ. Beware therfore, least as the serpent beguiled Eue through his subtilty, so your minds be not corrupted from the [puritie, holinesse, perfection and] simplicitie that is in Christ. 2. Corinth. 2,3.

O how faire is a chaste generation with vertue! The memoriall therof is immortall. For it is knowne with God, and with men. When it is present, men take example at it: and if it go awaie, yet they desire it: it is crowned, and euer triumpheth: when it hath wonne the reward of the vndefiled battels. Wisdom. 4,1,2.

These are they, which were not defiled with women: for they are virgins. These are they which followe the lambe, whithersoeuer he goeth: these were redéemed from men, being the first fruits vnto God, and to the lambe. Reuel. 14,4.

The dutie of husbands towards their wiues.

These are the ordinances, which the Lord hath commanded betweene a man and his wife. The first institution of matrimonie in paradise.

WHen the Lord GOD formed all the creatures of heauen and earth, he brought them to man, that bée might giue them names: who accordinglie gaue names to euerie creature. But for Adam found hée not an helpe or mate méete for him, among all the creatures vnder heauen: therefore the Lord said: It is not good that the man should be himselfe alone, I will make an helpe or companion méet for him. So the Lord caused an heauie sléepe to fall vpon the man, and whilest he slept, he tooke one of his ribs, and closed vp the flesh in stéed thereof: and of that rib, which the Lord God had taken from the man, made he a woman, and brought hir to the man to be his mate or wife. [Signifieng thereby, that mankind was now perfect, when the woman was created, which before was like an vnperfect building. And as this first institution of matrimonie in pa∣radise was by God: so all lawfull mariages are now also made by the same God, and therefore to be highlie had in honour.] Then the man said: This now is bone of my bones, and flesh of my flesh, she shall be called woman, bicause she was taken out of man. Therefore shall man leaue his father and his mother, and shall cleaue to his wife, and they shall be one flesh. [Whereby we may sée, that mariage requireth a greater dutie of men towards their wiues, than otherwise they are bound to shew to their parents.] Gen. 2, 18, &c.

And thus in the daie that God created Adam in his owne likenesse, he created them male and female, and blessed them, and called their name (Adam) in the daie that they were created. [So that the husband and the wife are now as one man, or one person, flesh or bodie. For by giuing them both one name, he noteth the inseparable coniuction of man and wife.] Gen. 5, 2.

Of pluralitie of wiues.

BUT this lawfull institution of mariage by God, which is, that two should be one flesh: was first corrupted and vio∣lated in the house of Cain, by Lamech that cruell tyrant, who tooke vnto him two wiues at once: the one called A∣dah, the other Zillah, who greatlie feared his crueltie, as appeareth in their stories. Gen. 4, 19.

Afterward also Abraham, Elkana, Dauid, and diuers other of the holie Patriarchs and fathers had two wiues at once: but this priui∣ledge of hauing two wiues, came in at the first with the promise of multiplication of séed to replenish the world, as well with the heires of promise, as of the flesh. But this promise being now performed and en∣ded in Christ, the priuiledge ceaseth, and Gods first lawe taketh place againe, which ioineth two in one flesh, and no more, as before is said, and will not haue vs breake wedlocke by pluralitie of wiues. Re••d 1. Sam. 1, 2.

Againe, King Salomon had seauen hundred wiues that were Queenes, and thrée hundred Concubines: for euerie daie thrée in the yéere. We read also that Rehoboam Salomons sonne had eightéene wiues, and thrée score Concubines. 2. Chron. 11, 21. And that Abiiah his sonne had fourtéene wiues. 2. Chron. 13, 21. [Wherby note, that God tollerated in his people, the Israelites, in those daies pluralitie of wiues: as well for the increase of his people, as also for a mysterier that he would include and hide therein. For Hagar and Sara, Abrahams two wiues: as also Leah and Rahel, Iacobs two wiues, were figures of the synagogue, and of the true Church: of the children of reprobati∣on, and the children of election. But Christ hath now in the time of the Gospell called vs to the first institution, as it was made of God in pa∣radise, saieng: They shall be two of one flesh. 1. King. 11, 3. Matt. 16. Iudges 2.]

And did not he make one; that is, did not God make man and wo∣man as one flesh, and not maine •• Yet had he abundance of spirit, and by his power and vertue he could haue made manie women for one man. And wherfore one flesh? Surelie bicause he sought a godlie séede, euen such as should be borne in lawfull and moderate mariage, wher∣in is no excesse of lusts. Therefore kéepe your selues in your spirit, that

is, conteine your selues within your bounds, and be sober in mind, and bridle your affections, & let none trespasse against the wife of his youth, saith the Lord by his Prophet. Malac. 2, 15.

A man ought to be the husband but of one wife. For to haue more than one at once is a signe of incontinencie, especiallie in a bishop or minister, as appeareth by S. Paule. 1. Tim. 3, 2.

The commendation of wedded life, and godlie mariages,

THE Apostle S. Paule (bicause mariage, through mans corruption, and not by Gods institution, bringeth cares and troubles to the flesh, and not so much to bind mens con∣sciences to single life, as to answere certaine questions of the Iewes) saith: It were good for a man not to touch a woman; ne∣uerthelesse, to auoid fornication, let euerie man (in generall) haue his owne wife, and euerie woman hir owne husband.

Art thou bound vnto a wife? Séeke not to be loosed. Art thou loosed from a wife? Séeke not a wife: but if thou takest a wife, thou sinnest not.

The vnmaried careth for the things of the Lord, how he may please the Lord: but he that is maried, careth for the things of the world, how he may please his wife.

And hereafter they that haue wiues, shall be as though they had none. For the fashion of this world goeth awaie, &c. Read more in vir∣ginitie. 1. Cor. 7, 2, &c.

Where no hedge is, there the possession is spoiled: and he that hath no wife wandereth to and fro mourning. Eccles. 36, 25.

Two are better than one alone. For if they fall, the one will lift vp the other: but wo vnto him that is alone. For he falleth, and there is not a companion to lift him vp. Also, if two sléepe togither, then shall they haue heate: but to one how should there be heate? And a thréefold or twofold cord is not easilie broken. [Where note by this prouerbe, how necessarie it is for a man to liue in matrimonie, and mutuall so∣cietie, to the intent they may be profitable one to another, and that their things may increase: and contrariwise, how pernicious and hurtfull a thing it is be solitarie and alone, without an helper and fellowe conforter.] Eccles. 4,9,10.

The blessings of God vpon godlie mariages, and his curses vpon the vngodlie espousals.

BLessed are they that feare the Lord, and walke in his waies. For thou shalt eate the labours of thine hands: O well is thée, and happie shalt thou be. Thy wife shall be as the fruit∣full vine vpon the wals of thine house. Thy children like the Oliue branches round about thy table. Lo, thus shall the man be bles∣sed that feareth the Lord, &c. Psal. 128.

He that findeth a wife, [or, he that is ioined with a vertuous woman in mariage] findeth a good thing, and receiueth fauour [or is blessed] of the Lord. Prou. 18, 22.

House and riches may a man haue by the heritage of his elders: ••ut a discréet woman and prudent wife commeth of the Lord, and is his on∣lie gift. Read more in the praise of women. Prou. 19, 14.

Well is him that dwelleth with an huswife of vnderstanding: it is one of the ten things that Salomon iudgeth to be happie. Eccles. 25, 8.

He that hath gotten a vertuous woman, hath a goodlie possession: she is vnto him an helpe and piller, wherevpon he resteth. Eccles. 36, verse 24.

Contrariwise, who so despiseth wisedome and discipline, is misera∣ble, and their works vnprofitable; their wiues are vndiscréet, and their children wicked, and their offspring accursed. [Marke well this sen∣tence, O ye husbands that contemne the word of GOD, and neglect the diligent reading and hearing of the same, and repent in time, and imbrace the Gospell, that these curses may be auoided, and Gods bles∣sings acquired to your saluation.]

It is a thing verie dangerous both to bodie and soule, to match in mariage with an idolatrous and superstitious woman, as appeareth by manie notable examples in Scripture, especiallie in Salomon, Achab, and others, whose wicked idolatrous wiues brought them to vnspeak∣able mischiefs and dangers, euen to their destruction and wrath of God. Read the storie of Iezabel, and such like. 1. Kings. 11, verses 16, 21. 2. Chron. 8, &c.

Also how perilous a thing it is for the husbands to permit their wiues anie thing, whereof they be not assured by Gods word. For ther∣by they take an occasion to iustifie their dooings, and their husbands

shall giue an account thereof before God. Ye may read in the storie of the idolatrous women of Ierusalem. Esai. 3,25, &c. where GOD plagued the husbands for suffering their wiues to commit idolatrie. The like also for permitting their wiues to prance in pride, and weare apparell past their degrée, and to liue dissolutelie, nicelie, and vainlie at∣tired, to the tempting, alluring, corrupting, and vndooing of other men. Read Esaie 3.

Therefore saith God, If thy wife that lieth in thy bosome entise thée to commit idolatrie, and to forsake thy God; thou shalt cause hir to be stoned to death; yea thine owne hand shall cast the first stone at hir. So greatlie doth God detest idolatrie and superstition, and the maintei∣ners thereof, be they neuer so néere or déere vnto vs. Deut. 13, 6.

The prerogatiue of mariage.

A New maried man, by the old lawe of arms hath this priuiledge and prerogatiue by matrimonie: that he shall not go a war∣fare, neither shall be charged with anie businesse in the Com∣mon-wealth: but shall be frée at home one yéere, and reioice with his wife that he hath taken. Which was permitted them, that they might learne to knowe one anothers conditions, and so afterward liue togither in godlie puritie: as ye may read, Deut. 20,7. and 24,5.

The first dutie of new maried folks.

NEw or yoong maried folks ought not licentious••ie to go togi∣ther, before they haue first vpon their knées, secretlie in their chamber, commended themselues vnto God by praier, after the good example of Tobie and Sara, whose praier for this purpose you may read afore in the fift Lampe of Uirginitie. Tob. 7,17, and 8, verse 4.

The husband ought to praie vnto God diligentlie and often for his wife and children, that they may liue godlie and agrée togither. So did Isaac for his wife Rebecca, bicause she was barren, and the Lord was intreated of him, and she conceiued and bare him a sonne. Gen. 25. So did Tobie for Sara, &c.

The husband ought to instruct and teach his wife the feare of God: so did Iacob his two heathen wiues, as appeareth, Gen. 31,13.

Of consenting to the wiues lawfull or vnlawfull acts, &c.

HUsbands must beware how they consent or obeie their wiues in vnlawfull things prohibited by Gods lawe. For Adam not so much to please his wife, as mooued by ambi∣tion at hir persuasion, did eate of the forbidden trée in para∣dise, and it turned to his sore punishment. For therefore God said thus vnto him. Bicause thou hast obeied the voice of thy wife, and hast ea∣ten of the trée whereof I commanded thée, saieng: Thou shalt not ••ate of it: cursed is the earth for thy sake. Gen. 3, 6, 11, &c.

And when they are reprooued for following their wiues follies, they must not wickedlie and hypocriticallie vpbraid God, and burden him with the fault, bicause he hath giuen them such an euill wife, as Adam did, when he said: The woman, which thou gauest me to be with me, she gaue me of the trée, and I did eate. Gen. 3, 11, &c.

But in Gods matters: and in all things touching vertue and hone∣stie it shall not be amisse, if the husband beare his wife patientlie, and be ruled by hir aduise, as Abraham was at the counsell of Sara, in put∣ting awaie Hagar and hir child. For true faith must renounce all na∣turall affection to obeie Gods commandements: though pronounced by the mouth of the weaker vessell. Gen. 21.

Husbands ought not by vnlawfull meanes, shifts, and silence, to put their wiues in danger to saue their owne liues: as Abraham & Isaac often did, by dissembling with Pharao & Abimelech, and calling their wiues Sara and Rebecca, Sisters, for feare of killing, which turned their wiues to great danger of deflouring, and themselues to great re∣buke, among the heathen. Gen. 12, 16,26.

Of the husbands headship, power or soue∣reigntie ouer the wife.

BUT the husband ought to be the head, vaile, and defence of his wife, to preserue and keepe hir from all dangers.

For as Christ is the head and Sauiour of his bodie the Church: so the husband is the head of his wife, and ought to nourish, gouerne, and defend his wife from all perils and dangers, as he would himselfe. Ephes. 5, 24.

Giue not the power of thy life vnto a woman, least she ouercome

thy strength, and so thou be confounded: that is, let not thy wife haue rule ouer thée. For if she once get the maisterie, then will she be con∣trarie vnto thée, take awaie thine hart and strength, and bring thée to confusion among thine enimies, [as did Eua to Adam: Dalila to Samson: Iezabel to Achab: Herodias to Herod, &c.] Eccles. 9.

Giue the water no passage, no not a little: neither giue a wicked woman libertie to haue hir will, or to go out of dores. For if she walke not in thine obedience, she shall confound thée in the sight of thine ad∣uersaries: cut hir off from thy flesh, &c. Eccles. 25, 27.

Giue not thy wife power ouer thée as long as thou liuest, and hast breath. Eccles. 33, 18.

Be not ashamed to set a good locke where an euill wife is, and to locke vp things where manie hands are. Eccles. 42, 6.

Kéepe the doores of thy mouth from hir that lieth in thy bosome. Mich. 7, 5. [That is, be not hastie to reueale secrets vnto thy wife: least others plowing with thy heifer (as the Philistines did with Da∣lila Samsons wife, vnto whom at hir dissembling teares and impu∣dent importunacie he disclosed his riddle) reape the fruits of thy wi∣shed haruest, and so turne thée to wrath and displeasure, as it did him.] Read, Iudg. 14.

The husband hath power by Gods lawe to approoue or disapprooue, breake or disalow of euerie oth, bond, promise, contract, or vow that his wife shall make, during couerture, yea though it be a vow betwéene God and hir: of mortification, by abstinence to humble hir soule, or of anie other bodilie exercises: much more anie promise, bond, or con∣tract made betwéene hir and others, and that bicause she is in subiecti∣on vnto hir husband, and can performe nothing without his consent. Neuerthelesse, if the husband, hearing of his wiues vows and bonds, hold his peace, and saie nothing against it, nor warne not his wife the selfe same daie that he hath first notice of hir vowes so made: then his silence shall establish all hir vowes and bonds, which she hath made, and confirme them to be good both against himselfe and his wife. But if at any time after, the husband speake against it, and breake that vow by shewing himselfe altogither vnwilling, and vnpleased therewith, then shall it be void, and of none effect, and he shall beare hir iniquitie, and the sinne and offence for the breach thereof, shall be imputed to the husband, and not to the wife. Numb. 30.

Of anger and frowardnesse.

GOdlie and zealous anger in the husband towards the wife is lawfull, and ought not to be counted frowardnesse in him, especiallie when it is to prefer the glorie and worship of God. For that is to be angrie and sinne not: so was Ia∣cob angrie with Rahel, and reprooued hir follie, as you may read, Gen. 30. in the storie of Rahel. So also was Dauid with Michol, as you may sée in hir storie. 2. Sam. 6. and diuers others.

But godlinesse doth require, that the husband ought not for euerie light occasion, or by anie vngodlie meanes to trouble, disquiet, or vexe his wife, nor to take anie mo wiues beside hir. For that was a thing hatefull and detestable euen among the heathen: as you may read in Labans couenant with Iacob, concerning the good vsing and intrea∣ting of his two daughters. Gen. 31. And Ednas exhortation to To∣bie. 10, 12.

For he that troubleth his owne flesh [or dealeth frowardlie with his wife] is to be reputed a cruell man, saith Salomon. Prou. 17, 11.

He that vpbraideth his wife, or déere friend [especiallie in the pre∣sence of other] breaketh friendship, and the bond of amitie. Eccles. 22, verse 20.

That man is said to abound in sinne, whose angrie mind towards his wife is hot as fire that cannot be quenched, till it be consumed: as you may read afterward. Eccles. 23, 16.

Loue thy wife as thy selfe. For if ye bite and deuoure one another, take héed least ye be consumed one of another. Gal. 5, 14.

Beare ye one anothers burden, and that with the spirit of méeke∣nesse, considering thy selfe, least thou also be tempted. Gal. 6, 1.

Husbands, loue your wiues, & be not bitter vnto them. Col. 3, 19.

Ye husbands, dwell with your wiues as men of knowledge, by nei∣ther kéeping them too straight, nor giuing them too much libertie: but giuing honour vnto them, as vnto the weaker vessels: [in taking care and prouiding for their necessities] and in liuing quietlie one with an other, euen as they that are heires togither of the grace of life, that your praiers be not interrupted. For you can not praie well as yée ought, when ye are at strife and dissention one with the other. 1. Pet. 3, verse 7.

Use thy selfe to liue ioifullie and quietlie with thy wife, which God hath giuen thée vnder the sunne, and whom thou louest all the daies of thy life, which is but vanitie. For this is thy portion in this life of all thy labour. Eccles. 9, 8.

Thrée things reioice me, saith God, and by them am I beautified before God and men: that is to saie, the vnitie of brethren: the loue of neighbours, and a man and his wife that agrée well togither. Eccl. 25.

Such husbands as were frowardlie and vnreuerentlie handeled and intreated by their wiues were these: Abraham of Sara: Iacob of Rebecca: Moses of Zipporah: Samson of Dalila: Tobie of An∣na: Achab of Iezabel: Nabal of Abigael, &c. As you may read in their seuerall stories. Gen. 16, 30, 18. Iudg. 14, &c.

Of gelousie.

THis is the lawe of gelousie, when a wife turneth from hir husband, and is defiled by another man: or when a man is mooued with a gelous mind, and is gelous ouer his wife: then shall he bring his wife before the Lord vnto the priest, and the priest shall doo to hir according to the lawe of gelousie: and the man shall be frée from sinne, but his wife shall beare hir iniquitie, [which prooueth that by Gods lawe the man might accuse his wife of incontinencie, and not be reprooued therfore, although it be not true.] Read more in wiues dutie. Numb. 5, 11, &c. Deut. 22.

Gelousie is the rage of a man, therefore he will not spare in the daie of vengeance. Prou. 33, 34.

Be not gelous ouer the wife of thy bosome, that she shew not some shrewd point, and least thou teach hir an euill lesson against thy selfe. Eccles. 9, 1.

Aske no counsell of thy wife touching hir, of whom she is gelous. Eccles. 37, 11.

Of loue and hate.

ALthough children be a great cause of mutuall loue be∣twéene the husband and the wife, bicause they are the gift of God, and fruits of mariage: yet the husband ought not to despise his wife, though she be barren: but alwaies to loue, cherish, and comfort hir with swéet words, and doo hir all the good

he can, after the example of these godlie men, Abraham, Isaac, Iacob, Elcana, Dauid, Iob, &c. Who most intirelie loued their wiues whe∣ther they were barren or fruitfull, and when they perceiued them to be at anie time troubled or disquieted, deale by gentle spéeches with them, and godlie intreatie louinglie comfort and reléeue them, pati∣entlie enduring all troubles, praieng vnto God hartilie for them to quiet them, and to make them fruitfull: as you may read in the seue∣rall stories of Sara, Rebecca, &c. Gen. 24,6. 33,2. 1. Sam. 1,8.

We read of Palthiel that he so intirelie loued Milcha, that he went after hir wéeping like a child, for griefe that she was caried awaie to hir husband Dauid. 2. Sam. 3, 16.

A man loueth his owne father, which hath nourished him, and his owne countrie, and is ioined with his wife, and for the woman he ieo∣pardeth his life, and neither remembreth father nor mother, nor coun∣trie. He laboureth, and trauelleth, and giueth, and bringeth all home to his wife: wherefore a man loueth his owne wife more than father or mother. 1. Esdras 20, 21,25.

A man ought to loue his wife for thrée causes especiall: first, bi∣cause they lead their liues togither in mutuall societie: secondlie, for that she is the weaker vessell, and therefore to be cherished and borne with; but chieflie and lastlie, bicause that God hath made them as it were fellowe-heires togither of life euerlasting: as you may read be∣fore in the 1. Pet. 3.

Husbands, loue your wiues, euen as Christ loued the Church or congregation, and gaue himselfe for it, that he might sanctifie it, and cleanse it by the washing of water through the word, that hée might make it vnto himselfe a glorious Church, not hauing spot nor wrinkle, or anie such thing; but that it should be holie, and without blame: euen so ought men to loue their wiues, as their owne bodies. He that loueth his wife, loueth himselfe. For no man euer yet hated his owne flesh; but nourisheth and cherisheth it, euen as the Lord dooth the Church. For we are members of his bodie, and of his flesh, and of his bones. For this cause shall a man leaue father and mother, and shall cleaue vnto his wife, and they twaine shall be one flesh. For this is a great mysterie; but I speake concerning Christ, and concerning the Church, saith S. Paule. Therefore euerie one of you husbands, doo ye euen so; let euerie one loue his wife, euen as himselfe. Ephes. 5, 25.

Neuerthelesse, by the parable of the great supper, where one refused to come therto being called, alledging it for a lawful excuse, bicause he had maried a wife, it doth appéere that we ought not to loue our wiues more than God. For there Christ saith, If anie man come to me, and hate not father and mother, wife and children, brethren and sisters, yea and his owne life also, he can not be my disciple. Matth. 14. Againe he saith; Whosoeuer shall forsake house and land, wife and child for my name sake, he shall receiue an hundred fold more, and inherit euerla∣sting life. Matth. 19,29. [Where we learne to cast off all naturall affection and desires, euen to our déerest friends, which drawe vs from comming to Christ, and to folowe and obey his will before all things.]

When to abstaine or forbeare to ac∣companie our wiues.

BE readie on the third daie, and come not at your wiues: [but sanctifie your bodies, and giue your selues to praieer and abstinence, that you may at this time of the publishing of the lawe and Sacraments be holie, and attend onelie vpon the Lord and his seruice] said Moses to the people. Exo. 19,15.

Thou shalt not go vnto a woman to vncouer hir shame, as long as she is put a part for hir disease, [or whilest she hath hir flowers.] Leuit. 18, 19. Sée more Cap. 20,18.12,2. and 15,24. [Where we sée that the husband might not for that time, that his wife was either in child∣bed, or put apart for hir vncleannesse, by the old lawe resort vnto hir to lie with hir.]

Abimelech the priest would not giue of the halowed shew-bread of the temple vnto Dauid and his seruants, at the first asking: but said; If the yoong men haue kept themselues at least from women, and haue not companied with their wiues: and when Dauid answered, saieng: Certeinlie women haue béene separate from vs these two or thrée daies, and the vessels or bodies of the yoong men are holie, though the waie were prophane: and how much more then shall euerie one bée sanctified this daie in his vessell, or shall be more carefull to kéepe his vessell holie, when he shall haue eaten of this holie food? With this an∣swere of Dauid, I saie, Abimelech being pleased, gaue vnto Dauid and his men of the shew-bread to eate: as you may read, 1. Sam. 21,4,5.

There is a time to loue, and a time to hate: a time to imbrace, and

a time to be far from imbracing. Eccles. 8, 5.

Let the husband giue vnto the wife due beneuolence, that is, all du∣ties pertaining to mariage. The wife hath not the power of hir owne bodie, but the husband: and likewise also the husband hath not the po∣wer of his owne bodie, but the wife. Defraud not one another (there∣fore by long abstinence) except it be with consent for a time, that yée may the better giue your selues to fasting and praier: and againe come togither that Sathan tempt you not, for your incontinencie: but I speake this by permission, not by commandement, saith the Apostle Paule. 1. Cor. 7, 5.

When and wherefore the husband may lawfullie put awaie his wife, and where not, see in title diuorce.

MOses as it may séeme, sent his wife Zeppora backe againe vnto hir fathers house, for hir impatiencie by the waie, [or in the iournie that they went, least she should be a let to his vocation, which then was so dangerous:] read, Exo. 18,2. As the Apostles also, who though it were lawfull for them to lead about a wife being a sister, that is, a faithfull Christian woman, as the brethren of the Lord: yet it may séeme that in time of persecution and planting of the Gospell, they forsooke their wiues, and left them with their friends, as Moses did, 1. Chron. 9, 5.

It was lawfull for the Israelites that had maried strange wiues to put them awaie euerie man his wife: bicause it was to auoid Gods plagues, that therefore were hanging ouer their heads, bicause they contrarie to his commandements had maried strange idolatrous heathen women: as you may read in 1. Esdr. 9. Neh. 9.

He that putteth awaie a good woman, putteth awaie a good thing: but he that kéepeth an harlot is a foole and vnwise. Prou. 18, 22.

Depart not from a wise, discréet, and godlie woman that is fallen vnto thée for thy portion in the feare of the Lord. For hir grace, and gift of hir honestie is aboue gold.

If thou haue a wife after thy mind, forsake hir not: but commit not thy selfe to the hatefull woman. Eccles. 7, 19,26.

Giue the water no passage, nor a wicked woman hir will: and if she walke not in thine obedience, cut hir off then from thy flesh. Giue

hir a bill of diuorcement, and forsake hir, that she doo not alwaie abuse thée. For it is better to dwell with a lion and a dragon, than to kéepe house with a wicked wife. Eccles. 25. So did Ashuerus put awaie Uasti his wife, bicause she was disobedient to his commandement, as appeareth in the storie of Quéene Hester 1.

If thou hate thy wife, put hir awaie, saith the Lord God of Israel, [not that he doth alow diuorcement: but of the two faults he sheweth which is the lesse] as you may read more at large described. Mal. 2, 16.

Ioseph being a wise man, and one that feared God, when he percei∣ued his espoused wife the virgin Marie great with child, before they came togither, he suspected that she had committed fornication before she was betrothed: and therefore partlie bicause he would not reteine hir, which by the lawe (if it had béene true) should haue béene maried to another: and partlie, for that by accusing hir, he was loth to put hir to open shame for hir fact, or to make hir a publike example to the world: therefore he was minded to haue put the blessed virgin awaie secret∣lie, vntill it pleased God to reueale the truth vnto him, and to com∣mand him to take hir home vnto himselfe: who did so, and was verie louing, tender, and carefull ouer hir continuallie, both for hir preserua∣tion, and hir blessed babes, to the glorie of God, and both his and our euerlasting ioie: as you may read at large in the storie of the virgin Marie. Matth. 1, &c.

Art thou bound to a wife? Séeke not to be loosed. 1. Cor. 7.

Yea God, to the end we should doo our best to conuert our wiues, and cleaue inseparablie vnto them, though they fall into follie and vn∣cleannesse vpon hope of amendment: sheweth by his prophet Hosea, that he loueth his Church though it erre or fall into idolatrie, which is spirituall whooredome, and doth not withdrawe his loue from vs, for all our sinnes, if we abuse not his lenitie and patience too much, but repent in time, and beléeue his Gospell. Hos. 3,1. Ezech. 24,16. See more in diuorcement.

Of Gods heauie iudgements against wedlocke breakers.

THou shalt not commit adulterie: thou shalt not couet thy neighbours wife: but be pure in hart, word, and déed. Exo. 20, 14, 17.

Thou husband drinke the water of thine owne well, and

the riuers that run of thine owne spring, [that is, content thy selfe with thine owne wife] so shall thy fountaine [that is, thy children, which shall come of thée in great abundance] be blessed. For God blesseth mari∣age, and curseth whooredome.

Reioice, I saie, and be glad with the wife of thy youth, which thou didst marie of a virgin, or when you were yoong: let hir be as the louing Hind and pleasant Roe: let hir brests alwaie satisfie thée, and hold thée euer content with hir, and delight thou in hir continuallie. For why shouldest thou delight, my sonne, in a strange woman, or imbrace the bosome of an harlot? And knowe this, that euerie mans waies are open in the sight of the Lord, and he pondereth all their paths: yea, the wicked shall be taken in their owne iniquitie, to their vtter confusion. [Thus we sée, that except a man ioine to his wife both in hart, and in outward conuersation, that he shal not escape the iudgments of God.] Prou. 5, 15.

He that breaketh wedlocke, and committeth adulterie, shall find a wound and dishonour, and his reproch shall neuer be put awaie. For gelousie is the rage of a man, therefore he will not spare in the daie of vengeance. He can not beare the sight of anie ransome, neither will he consent, though thou augment the gift. [Whereby the holie Ghost sheweth, that man by nature séeketh his owne death, that hath abused his wife, and God will vndoubtedlie punish him therefore.] Pro. 6,32.

Take héed, O thou husband, that the Lord be not witnesse betwéene thée, and the wife of thy youth, against whom thou hast transgressed. For she is thy companion, or as the one halfe of thy selfe, and the wife of thy couenant, which was ioined to thée by a solemne promise, and by the inuocation of Gods name before the congregation. Therfore kéepe your selues in your spirit, & conteine your selues within your bounds, and be sober in mind, and bridle your affections, and let none trespasse against the wife of his youth. And if for hir faults thou hate hir, yet hée that is godlie, couereth the iniurie vnder his garment, and thinketh it expedient for his owne honestie to kéepe his wife still, and so as it were couereth hir fault, saith the Lord by his Prophet. Malac. 2, 14, &c.

There is two sorts of men that abound in sinne, and the third brin∣geth wrath and destruction. A mind hot as fire that can not be quen∣ched till it be consumed: an adulterous man that giueth his bodie no rest, till he haue haue kindeled a fire to lust, and a man that breaketh

wedlocke, and thinketh thus in his hart: Tush, who séeth me? I am compassed about with darknesse, the wals couer me, no bodie séeth me, whom néed I to feare? The most high will not remember my sinnes. Such a man onelie feareth the eies of men, and knoweth not that the eies of the Lord are ten thousand times brighter than the Sunne, be∣holding all the waies of men, and the ground of the déepe, and looking euen to mens harts, in the most secret places. The same man shall be openlie punished in the stréets of the citie, and shall be chased abroad like a yoong horse fole, and when he thinketh least of it, he shall be ta∣ken, and openlie punished. Thus shall the adulterous man that brea∣keth wedlocke be put to shame of euerie man, bicause he would not vnderstand the feare of the Lord. And thus shall it go also with euerie wife that leaueth hir husband, and getteth inheritance by a strange mariage. Eccles. 23.

Flie fornication and adulterie. For doo ye not knowe, that he which coupleth himselfe with an harlot is one bodie. For two shall be one flesh. 1. Cor. 6,16.

Mariage is honourable among all men, and the bed vndefiled: but whooremoongers and adulterers God will iudge. Heb. 13, 4.

If mine hart, said holie Iob, hath béene deceiued by a woman, or if I haue laid wait at the doore of my neighbour: then let my wife grind vnto another man, and be made a slaue, and let other men bow downe vpon hir. For this is wickednesse and iniquitie to be condemned: yea this is a fire that shall deuoure to destruction, and which shall roote out all mine increase. Iob. 31, 9.

Finallie we haue manie notable examples, how greatlie the breach of mariage displeaseth God, and how in all ages men were persuaded, that Gods vengeance should light vpon wedlock-breakers, as it may appeare euen in the heathen kings, Herod and Abimelech, who tooke Sara and Rebecca the wiues of Abraham & Isaac, to be their wiues, and had almost lien with them: for which GOD plagued them with great plagues, as appeareth, Gen. 12, 20,26, &c.

The dutie of wiues towards their husbands.

THe woman was created of man, to the end she should be an helpe and comfort méet for him: but bicause she first transgressed Gods commandement, and intised hir hus∣band to doo the same, therefore vnto hir God inioined this punishment of sorowe and subiection, saieng vnto

Eue, and in hir to all wiues:

I will greatlie increase thy sorowes, and thy conceptions: In so∣rowe shalt thou bring foorth children, and thy desire shall be subiect to thy husband, and he shall rule ouer thée. Gen. 2,20,3,6,16.

This difference was betwixt the wife and the concubine in the old time: The wife was taken with certaine solemnities of mariage, and hir children did inherit as lawfullie begotten: but the concubine had no solemnities in mariage, neither did hir children inherit, but had a portion of goods or monie giuen them, as appeareth by Sara and Ha∣gar, and others. 1. Chron. 2,46.

Harken O daughter, and consider, and incline thine eare, forget al∣so thine owne fathers house and people: so shall the King (thy husband) haue pleasure in thy beautie. For he is thy Lord, and him oughtest thou to reuerence. Whereby is signified, that the wife is blessed, if being an heathen or infidel, she can renounce hir idolatrous and irreligious people and kindred, and the loue of hir owne nation and countrie, and giue hir selfe wholie to hir Christian husband, to loue him hartilie, and worship God aright, as he doth. For most perfect loue ought to be be∣twéene the husband and the wife, euen such and so great, as is betwixt Christ and the Church his spouse. Psal. 45, 10,11.

Thou wife, forsake not the husband of thy youth. For he is thy head, vaile, defence, and guide to gouerne thée, and with whom thou shalt be preserued from all danger, and from whom thou oughtest not to de∣part to anie other man, but to liue with him, and remaine in his subiection. And forget not the couenant of thy God, that is, thy pro∣mise made in mariage before God and his Angels. Prou. 2, 17.

Let the husband giue vnto the wife due beneuolence, and likewise the wife vnto the husband: that is, all duties pertaining to mariage. 1. Cor. 7, 3.

Let euerie man haue his owne wife, and let euerie woman haue hir owne husband. 1. Cor. 7, 2.

The wife hath not the power of hir owne bodie, but the husband: and likewise the husband also hath not the power of his owne bodie, but the wife. 1. Cor. 7, 4.

Defraud not one another (therefore) except it be with consent for a time, that ye may giue your selues to fasting and praier: and againe, come togither that Sathan tempt you not for your incontinencie. 1. Cor. 7, 5.

Wiues, submit your selues vnto your husbands, as vnto the Lord. For the husband is the wiues head, euen as Christ is the head of the

Church, and the same Christ is the Sauiour of his bodie the Church: euen so ought the husband to gouerne and nourish his wife from pe∣rils. Therefore as the Church is in subiection to Christ, euen so let the wiues be to their husbands in euerie thing. Ephes. 5, 22, &c.

Let the wife sée that she feare hir husband. Ephes. 5, 33.

Wiues, submit your selues vnto your husbands, as it is comlie in the Lord. Colos. 3, 18.

Let the wiues be subiect to their husbands, that euen they which obeie not the word, may without the word be won, by the conuersati∣on of the wiues, while they behold your pure conuersation, which is with feare. Whose apparelling, let it not be outward, as with broided heare, and gold put about, or in putting on of (gorgious) apparell: but let the hid man of the hart be vncorrupt, with a méeke and quiet spirit, which is before God a thing much set by. For euen after this maner in time past did the holie women, which trusted in GOD, tire them∣selues, and were subiect to their husbands. As Sara obeied Abraham, and called him Sir, or Lord. Gen. 18, 12. Whose daughters ye are, whilest you doo well, not being afraid of anie terrour, but willinglie dooing your dutie. For your condition is not the woorse for your obe∣dience. 1. Pet. 3, 1, &c.

The wiues of Bishops or Ministers also must be honest, not euill speakers, but sober, and faithfull in all things. 1. Tim. 3, 11.

Teach the yoonger women to be sober minded, that they loue their husbands, that they loue their children, that they be discréet, chaste, kée∣ping at home, not running to and fro without necessarie occasions, which is a signe of lightnesse, that they be good, huswifelie, and subiect vnto their husbands, that the word of God be not euill spoken of. Tit. 2, verse 4.

I will, saith S. Paule, that women araie themselues in comlie ap∣parell, with shamefastnesse and modestie, not with broided heare, or gold, or pearles, or costlie apparell; wherby also curiositie, pompe, and wantonnesse is condemned, which women vse in platting, crisping, folding, or curiouslie curling their heare, or trimming their heads. But as becommeth women that professe the feare of God: so let them adorne and decke themselues with good works. 1. Tim. 2, 9.

Let the woman learne in silence with all subiection. For I permit not a woman to teach, neither to vsurpe authoritie ouer the man, but to be in silence. For Adam was first formed, then Eue, and Adam was not deceiued (first,) but the woman was (first) deceiued, and so be∣came the instrument of Sathan to deceiue the man, and was giltie of

the transgression. Notwithstanding, though therefore God punisheth them with subiection, and paine in their trauell: yet through bearing of children, if they continue in faith, and loue, and holinesse with mo∣destie, and be faithfull and godlie in their vocation, they shall be saued. 1. Tim. 2, 11.

Againe, saith S. Paule: Let your women kéepe silence in the Chur∣ches. For it is not permitted vnto them to speake: but they ought to be subiect, as also the lawe saith, Gen. 3. before. And if they will learne anie thing, let them aske their husbands at home. For it is a shame for women to speake in the Church or congregation, and a great disorder therein to suffer the woman to vsurpe that, which is peculiar to men. 1. Cor. 14, 33.

She that is maried careth for the things of the world, how she may please hir husband. 1. Cor. 7,34.

Raguel exhorted Sara his daughter, saieng: Honour thy father and mother in lawe: loue thine husband: rule well thine houshold: kéepe thy familie in good order, and shew thy selfe faultlesse. Fiue no∣table points to be obserued of euerie godlie wife, towards God, hir husband, friends, familie, and neighbours. Tob. 10, 12,13.

The wife is bound by the lawe of matrimonie as long as hir hus∣band liueth to cleaue vnto him without separation. Read more, title diuorce. 1. Cor. 7, 39. Rom. 7, 2.

So then, if while hir husband liueth she take another man, she shall be called an adulteresse. Rom. 7, 3.

The wife that is found lieng with another man, shall die for it, bi∣cause she hath broken wedlocke, &c. Deut. 22, 22. Leu. 20, 10.

If anie mans wife turne to euill, and commit a trespasse against hir husband, by breaking the bond of mariage, and plaieng the harlot, so that another man lie with hir fleshlie, and it be hid from the eies of hir husband, and kept close, and yet she be defiled, and there be no witne••••e against hir, neither she taken with the maner: if hir husband be moo∣ued with a gelous mind, so that he is gelous ouer his wife, which is defiled: then shall the man bring his wife to the priest with hir offe∣rings with hir: namelie, the tenth part of an Ephath of barlie meale, but he shall not powre oile vpon it, nor put incense thereon. For it is an offering of gelousie, and for a remembrance, calling the sinne to mind, and making it knowne, and not purging it. And the priest shall bring hir, and set hir before the Lord. Then the priest shall take the ho∣lie water of purification or sprinkeling in an earthen vessell, and of the dust that is in the floore of the tabernacle shall he take, and put it into

the water. After the priest shall set the woman before the Lord, and vncouer the womans head, and put the offering of the memoriall in hir hands, which is the gelousie offering, and the priest shall haue bit∣ter and cursed water in his hand, to declare that she is accursed, and turned to destruction if she be found faultie. And the priest shall charge hir by an oth, and saie vnto the woman: If no man haue lien with thée, neither thou hast turned to vncleannesse from thine husband, be frée from this bitter and cursed water: but if thou hast turned from thine husband, and so art defiled, and some man haue lien with thée besides thine husband; then the priest shall charge the woman with an oth of cursing, and saie: The Lord make thée to be accursed and detestable, for the oth among the people, and the Lord cause thy thigh to rot, and thy bellie to swell, and that this cursed water may go into thy bowels to cause thy bellie to swell, and thy thigh to rot (both bicause thou hast committed so heinous a fact, and forsworne thy selfe in dooing the same.) And the wife shall answer Amen, Amen: that is, be it so, as thou wishest.

After, the priest shall write these curses in a booke, and shall blot them out with the bitter water, and wash those curses, which are writ∣ten, into the water in the vessell, and shall cause the woman to drinke the bitter and cursed water, and the cursed water turned into bitter∣nesse shall enter into hir. Then the priest shall take the gelousie offe∣ring out of the womans hand, and shall shake the offering before the Lord, and offer it vpon the altar. And the priest shall take an handfull of the offering, for a memoriall thereof, and burne it vpon the altar, (where the incense was offered) and afterward make the woman drinke this water. So when he hath made hir drinke the water, if shée be defiled, and haue trespassed against hir husband, then shall the cur∣sed water turned into bitternesse, enter into hir, and hir bellie shall swell, and hir thigh shall rot, and the woman shall be accursed among hir peoople. But if the woman be not defiled, but be cleane, she shall bée frée, and shall conceiue and beare.

This is the lawe of gelousie, when a wife turneth from hir husband, and is defiled, &c. And the man shall be frée from sinne, but the woman being found giltie shall beare hir iniquitie: so that you sée the man might accuse his wife, and not be reprooued by Gods lawe. Numb. 5, verse 12, &c.

The woman shall not weare that, which perteineth to the man, neither shall the man put on womans apparell. For all that doo so are abhomination vnto the Lord, and alter the order of nature to despite

God as it were. Deut. 22, 5.

When two men fight, or striue togither: if the wife of the one come néere for to rid hir husband out of the hands of him that smiteth him, and put foorth hir hand, and take him that smiteth hir husband by the priuie members: then shalt thou cut off hir hand, thine eie shall not spare hir. Which lawe of God importeth, that godlie shamefastnesse is to be preserued. For it is an horrible thing to sée women past shame. Deut. 25, verse 11.

If a woman that hath an husband, either by open vow or solemne promise, pronounce ought with hir lips, wherwith she bindeth hir selfe to mortifie hir selfe by abstinence, or other bodilie exercise: if hir hus∣band heare it, and hold his peace concerning hir, the same daie he hea∣reth it, then hir vow shall stand, and hir bonds wherewith she hath bound hir selfe shall remaine in effect: but if hir husband disalow hir, the same daie that he heareth it, then shall he make hir vow, bond, pro∣mise, and that she hath pronounced with hir lips, and bound hir selfe, of none effect, and the Lord will forgiue hir. For she is in subiection of hir husband, and can performe nothing without his consent during co∣uerture. Read more in the chapter, Num. 30, 7, &c.

Unto the maried I command, not I but the Lord: let not the wife depart from hir husband, but and if she depart, let hir remaine vnma∣ried, or be reconciled vnto hir husband, and let not the husband put awaie his wife saue for whooredome.

But to the remnant I speake, and not the Lord: If anie brother haue a wife that beléeueth not, if she be content to dwell with him, let him not forsake hir. And the woman which hath an husband that belée∣ueth not, if he be content to dwell with hir, let hir not forsake him. For the vnbeléeuing husband is sanctified by the beléeuing wife, and the vnbeléeuing wife is sanctified by the beléeuing husband, else were your children vncleane: but now are they holie. But if the vnbeléeuing de∣part, let him depart. A brother or a sister is not in subiection in such things, but God hath called vs in peace.

For what knowest thou, O wife, whether thou shalt saue thine hus∣band? Or what knowest thou, O man, whether thou shalt saue thy wife? &c. 1. Cor. 7, 10,11, &c.

The wife, which is in subiection to a man, is bound by the lawe of matrimonie to cleaue inseparablie vnto hir husband while he liueth: but if he be dead she is deliuered from the lawe of the man, and at li∣bertie to marie whom she will in the Lord: as ye may read more in di∣uorcement, and second mariages. Rom. 7, 2. 1. Cor. 7, 39.

Read more of the wiues dutie, &c. In

• Uirginitie.
• Mothers and mistresse dutie.
• Praise and dispraise of women.
• Threatnings against women.
• Widowes.
• Diuorcement, and
• Second mariages.
• Liues and stories of women.

That the wife ought to be sorie for hir husbands trouble, and séeke by counsell, and all godlie meanes to comfort him, and preuent those euils hanging ouer his head: we haue example in the two wiues of Lamech, as ye may read in their liues. Gen. 4, 23. In Michal, Esaie 19,11. In Abigael, Esaie. 25. In Ieroboams wife, 1. King. 14,2. Yea and in respect of hir husband, though to a wicked end, in wicked I••za∣bel, 1. King. 21,5. 2. King. 9,30. In Cleopatra, Dan. 11,17. And in Pi∣lats wife, Matth. 27, 19.

The dutie of mothers and parents towards their children.

THE mother ought not to baptise hir owne children. For though Zipporah circumcised hir owne sonne, as forced so to doo to please God, and turne awaie his wrath then con∣ceiued against hir husband Moses, whom for neglecting so necessarie a sacrament, the Lord had smitten with sicknesse almost to death, so that he could not doo it; and the Lord euen then required it to be done: yet for because this was an extraordinarie and particular act in hir, therefore it is no generall example for another to followe, or for anie other woman to baptise hir children. Read, Exo. 4,24,25. 1. Macc. 1, verse 63.

The mother may giue the name to hir child that is to be christened, as well as the father. For so did Elizabeth, the wife of Zacharie, and mother to Iohn Baptist. Luk. 1,60. And manie other women in scrip∣ture: as Hanna, who named hir sonne, Samuel, 1. Sam. 1, 20. Rahel and Leah, Gen. 30,6,8, &c.

It is the mothers dutie especiallie to nurse hir owne children, after the good example of old mother Sara, Gen. 21••7. Of Hanna, 1. Sam. 1, 23. Of the virgin Marie. Luke. 2,7,16. 11,27.

And when th•• daies of hir purification are accomplished, by the old lawe, she was to bring hir child to the Church, there to present it to

the Lorde by prayer, and to offer hir oblation of thankesgiuing and prayse vnto God for it, & that it may be holy vnto him. So did Hanna, the virgin Marie, &c. Luke 2.22.

The tender heart, that the mother shoulde beare vnto hir litle childe or infant, ought not to sée it to perish vnder hir hande for want of sustināce; as Hagar did. Gē. 21.14.15. read Iochabds storie. Exo. 2.3.

Yet the mother ought so farre forth to tender and loue hir child, that in benefiting it shée vse not any vnlawful meanes to tempt God, as did Rebecca, Gen. 27.9.

It is the parents duetie to pray heartily and often for their chil∣dren, both in sickenesse and in health: and also to praise and laude God for them as his giftes. For so did Eua; Gen. 4.1. Abraham for Ismael. Gen. 17.18. Sara. Gen. 21.6. Manoah, Iudg. 13.8. Dauid. Hanna, 1. Sam. 2. all. Zacharie, Luk. 16.8•• the virgin Mary Luk. 1.46. and diuers other both men and women in the old & newe Testamēt, Math. 15.22. Mark. 7.14,

It is the duetie of parents to blesse their children and wish them al good, a paterne whereof they haue in Gene. cap. 48.15.20. Iacob. Numb. 6.24.

It is the mothers office, as well as the fathers to instruct hir chil∣dren with preceptes & good doctrine: so did Bethshiba teach her sonne Salomon. Prouer. 31.1. as you may reade in hir story.

The mother, that hath a diseased or sicke childe, ought first with the woman of Canaan, and Dauid, the Shunamatesse, &c. to carrie it to Christ to be cured. Math. 15.22. 1. Sam. 12.16.2. King. 4.18.

The mother ought not to aske preheminence at Gods hande for hir children, as did the mother of Zebedyes sonnes, Math. 20.20.

No small sorowes, gréeues, crosses, and aduersities doe peerce the heartes, and accompany the bodies and mindes of a naturall & louing mother for their children: as may appeare in the blessed virgin Ma∣ry, Hagar, &c. Iocabed, Exod. 2.3. Luke 2.35.41. Gen. 21.16,17. &c read after Eccle. 42.

The mother ought to comfort hir sorowfull childe with swéete words, and to wipe their teares off from the eyes of their daughters that are afflicted: so did Edna to hir daughter Sara. Tob. 7.17. The parents of Susanna, &c.

Can a mother forget hir chylde that she bare, and not haue compas∣sion on the sonne of hir wombe, Esai. 49.15.

No: Rachel can not chuse but weepe and take on for hir children, neither can shée be comforted if they be not aliue Iere. 31.15. Math. 2. 18.

Wretched is the state of that mother, that is forced to curse, com∣plaine, and findeth fault with her owne children: as appeareth in. 2. Esdra. 2.2.

Thou shalt not discouer the shame of thy daughter in lawe, nor of thy sonnes wife, nor of thy sōnes daughter, nor of thy daughters daugh¦ter. For the man that doth so, they both shall die the death; because they haue wrought wickednesse and abhomination in Israel, their blood shall bee vpon them. Leuit. 18.10.20,12.

Shée that lieth with her sonne in law, shalbe burnt to death with fire. Leuit. 20.14.

Thou shalt not make thy daughter common, to cause her to bée a whore; least the lande also fall to whoredome, and be full of wicked∣nesse & abomination: (as did the Cyprians & Locrenses.) Leu. 19.29.

Thou shalt not giue thy children vnto Molech, or any kinde of I∣doll For whosoeuer hee bee, that offereth his children to Molech, and bringeth them vp in superstition and idolatrie: he shall die the death; and I will set my face against that father or mother, and cut him off from among my people; because he defileth my Sanctuarie, and pollu∣teth my name in so doyng Leuit. 20.2.

If thy sonne or thy daughter entise thée secretely to commit Ido∣latrie, thou shalt not consent vnto him or hir, nor heare them; neyther shall thine eye pitie them, nor shewe mercy, nor keepe their secretes: but thou shalt euen kill that Idolatrous child, thyne hande I say shall bée first vpon him to cast the first stone at him, to put him to death: because he hath gone about to thrust thee a way from the lord thy God. &c. Thus we sée that all naturall affection must giue place to Gods honour. For God is honoured in destroying them that rob him of his honour. Deut. 13.6.

And he that loueth sonne or daughter more then me, saith Christ, is not worthy of mee. Math. 10.37.

And whosoeuer shall forsake house, and lande, wi••e, and childe for my names sake, he shall receiue an hundred folde more, and shall in∣herite euerlasting life. Math. 19,29.

Yea the father ought not to spare the child, nor the child the father in Gods matters: as we haue example in Leuy, who preferring Gods

glory to all naturall affection, spared not his owne children and kind∣red that committed Idolatrie, but shewe them at Moses commaunde∣ment. Exod. 32.30.

And in Asa, who put downe Macha his owne mother the Queene from hir Royall estate and dignitie; because shee had made an Idole in a groue, and worshipped it contrarie to Gods lawes. 1. King. 15. 12.

It is abhomination before God, for parentes to make their sonnes priests of purpose to worship idols, and commit idolatrie in their own houses, as that idolatrous woman Michas mother did. Iudg. 17.

Thou, nor thy sonne, nor thy daughter, thy man seruant, nor thy maide seruant, nor thy beast, nor thy strāger that is within thy gates, shal do any worke vpon the Saboth day: but shalt remember to kéep it holy to the Lord•• Exo. 20.10. Read Deut. 4. all. 6. all. 12. all. 16. all. Ex∣od. 10. all.

Howe the parents shall first instruct, then chasten, and lastly com∣plaine to haue an euill child taken away by death, according to iustice. Read in Children. Deut. 21.18.

Fathers & mothers ought both to know Gods iudgemēts & laws, & to declare thē to their childrē; after the example of Abraham, of whom God thus sayde, I knowe him, that he wil commande his sonnes and his housholde after him, that they keepe the way of the Lorde to doe righteousnes & iudgemēt, y^t the Lord may bring vpō him that blessing that he hath promised. Gen. 18.19.

Ye parents prouoke not your children to anger, by austeritie•• or too much rigour, or straight keeping, least they be discouraged: but bryng them vp (not in wantonnesse or idlenes) but in the feare, instruction, and information of the Lord. Ephe. 6.4. Colos. 3.21.

Ye parents teach your children, to knowe the holy scriptures from their childehood. For they are able to make them wise to saluation, through faith in Christ Iesus. 2. Timo. 3.15.

S. Iohn highly commendeth a certaine Lady in his epistle, for that shée so vertuously brought vp her children in the trueth of Gods word. 2. Iohn 1.1.4.

A Matron of maydens ought to be one, that can rule her owne house well, hauing children vnder obedience with all honestie; such as are faithfull & which are not slandered of ryot; neither are found dis∣obedient. 1. Timo. 3.4. Titus. 1.6.

Chastise thy childe betimes, while there is hope, & let not thy soule spare for his murmuring or cryes. Prou. 19.18.

For hée that spareth the rod, hateth his childe: but hee, that loueth him, chasteneth him by times. Prou. 13.24.

The rod and correction giueth wisedome, and deliuereth the soule from destruction: but a childe set at libertie and left to his owne will; bringeth his mother to shame. Prou. 29.15.

Shee, that delicately bringeth vp hir childe from his youth, shall make him hir master at the length. Prou. 29.21.

Foolishnes is bounde in the hart of a childe, (for he is naturally gi∣••en vnto folly;) but the rod of correction shall driue it away from him. Prou. 22.15.

Withholde not correction from thy childe. For, if thou beatest him with the rodde, hee shall not die thereof. Thou shalt smite him with the rodde, and shalt deliuer his soule from hell and destruction. Prou. 23.13.

If thou haue sonnes instructe them, bryng them vp in nour∣ture and learnyng, and holde their neckes in awe from their youth vp.

If thou haue daughters kéepe their bodyes, and shewe not thy selfe cherefull toward••s them•• Mary thy daughter, & so shalt thou performe a waightie matter: but giue hir to a man of vnderstanding. Ecclesi. 7.23. &c.

A man after his death shalbe knowen by his children: Eccle. 11. 28. And as is the mother, so is hir daughter. Ezech. 16.44.

An euill nourtured sonne is the dishonour of the father, and the daughter is least to be esteemed. Eccle. 22.3.

If children liue honestly•• and haue wherew^t, they shall put away the shame of their parents: but if children be brought vp proudly with hautinesse and foolishnes, they will defile the nobilitie of their parents and kindred. Eccle. 22.3.8.

If thy daughter be not shamefast, holde hir straightly; least shée a∣buse hir selfe thorowe too much libertie.

Take heed of her, that hath an vnshamefast eye, and maruaile not if shee trespasse against thée. Eccle. 26.10.

The mother, that flattereth or cockleth hir children, byndeth vp their wounds, and hir heart is grieued at euery crie.

An vntamed Horse will bée stubborne: and a wanton childe

wilbe wilfull.

If thou bring vp thy childe delicately, hee shall make thee afrayde, and it thou play with th••m, they shall bring thee to heauin••sse.

Laugh not vpon them, least thou wéepe and be sory also with them; and least thou gnashe thy teeth in the ende.

Giue the childe no liberty in his youth, and winke not at his folly.

Bowe downe his necke while hée is yong, and bea••e him on the sides while he is a childe, least he waxe stubborne and be disobedient vnto thee; and so bring sorrowe to thine hea••t.

Chastice thy childe and be diligent therein, least his shame gréeue thée. Eccle. 30.7.

Beware of thine owne children, and take héede of them that bée of thine owne housholde•• Eccle. 32.22.

The daughter maketh the father and mother to watche secretely, and the carefulnesse, that the parentes haue for her, taketh away their sleepe, least in her youth shée shoulde pa••••e ••he slower of her age, & when shée hath an husband, least ••hee should bee hated: In her vir∣ginitie, least shee should be defiled or gotten with childe in her fathers house: And when shée is marryed, least shée misbehaue her selfe to∣wardes her husbande, or continue vnfruitefull. Eccle. 42.9. So there is no ende of the parents care ouer a daughter.

If thy daughter bée vnshamefaste, kéepe her straitely; least shée cause thine enemies to laugh thée to scorne, and make thée a common talke in the citie, and defame thée among the people; and bring thée to publike shame. Eccle. 42.10.

It is the mothers duety, as well as the fathers, to prouide a godly husbande for her daughter, or a vertuous wife for her sonne. For so did Hagar for her sonne Ishmael, when he was grown to mans state, and diuers other godly women in scripture. Gen. 21.21.

The mother ought to haue great care in the marrying and be∣stowing of her children, to the children of God and such as be of a good religion, and therein to yéelde her consent to the ordinaunce of GOD, as diuers holie men and women haue done. Gen. 24.4,50,57,27,46, 26,1,29.21,38,6. Deut. 7.3. Ezra. 9.12. Exod. 34.16.

What authoritie the father or mother hath ouer their daugh∣ter concerning the breache of virginitie, and marrying her to a man of vnderstanding. Reade tit. virg. at large. ••. Cor. 7.36.

If thy daughter vnbetrothed be defloured by a man, that hath en∣tised hir, and thou refuse to giue hir vnto him in marriage to be his wife, then thou shalt take of him money according to the dowrie of virgins. Exod. 21.16. Deut. 22.28.

Howe the parentes are to trie and prooue the honestie and cha∣stitie of their daughter that is married, and accused of adulterie: and howe the father shall be recompenced, if his daughter be found fault∣lesse by tryall: read in the chapter of virginitie or maydes. Deut. 22. 19.

That parentes haue not authoritie to marrie their chyldren of a couetous intent for their owne gaine, whiche in déede is to sell them for seruice to their seruantes: as Laban did his two daughters Ra∣hel and Leah to Iacob. Gen. 29.19. or as Shesham did his daughter to his seruant Iarha. 1. Chron. 2.35. moe of a diuelish purpose to séeke reuenge by hypocrisie: as Saule, who gaue his daughter Mychal to Dauid to betray him. 1. Sam. Nor yet lastly, without the consent of the parties themselues; it is manifest by the example of the godly, especiall of the mother and brother of Rebecha: where they sayd, wée will call y^e maide & aske her consent. Gen. 24.57. And as Raguel did Sara his daughter. Tob. 7.13. Yea, so soone as the parentes perceiue, that it is the ordinance and worke of God, that their childe should bee bes••owed, they ought forthwith to yéelde and giue their consentes, to auoyde further inconueniences, and to commit the matter to God: as the parents of the said Rebecha did. Gen. 24.50.

And howe dangerous a thing it is, for parentes to be negligent and carelesse in bestowing their daughters in marriage, it may well ap∣peare by the story of Tamar, that was defloured by her father in law Iuda. Gen. 38.26.

If a woman vowe a vowe vnto the Lorde in hir fathers house in the time of hir youth, and hir father heare hir vowe and hold his peace concerning hir, then all hir vowes shall stande, and hir bonde be good; because hir father hath approued hir vowe and bonde by hol∣dyng his peace: but if her father by not approuing, or con∣sentyng to her vowe disalowe hir the same daye, that hée hea∣reth of hir vowe or bonde, then they shall not bée of value, and the Lords will forgiue hir: because her father disaloweth hir vowe, so made to hu••••ble hir soule and to mortifie it by abstinence, or other

bodyly exercise. Whereby we sée, howe the father hath authoritie to breake the vowes of his children, made euen to God so long as they are single & vnder his tuition: but being married he hath no such au∣thoritie. For then the husband is to approoue or disproue the same: as appeareth, Leuit. 30.4.

Giue not thy sonne, thy wife, thy brother, nor friend power ouer thée while thou liuest, and giue not away thy substaunce and goods to a∣ny other in thy life time; least it repent it, and thou be fayne to aske the same of them againe: as long as thou liuest (I say) and haste breath, giue not thy selfe ouer to any person. For better it is that thy chyldren shoulde praye vnto thée; then that thou should••st bée faine to looke vp to the handes of thy children.

At the time, when thou shalt end thy dayes and finishe thy lyfe; distribute thine heritance. Eccle. 33.18. &c. reade Gene. 25.5. Tob. 8. 21.

If a man die and haue no sonnes, then hée shall leaue his inhe∣ritaunce vnto his daughters, and for default of daughters to his bre∣thrē, & for lack of brethren, to his fathers brethren: &c. Leuit. 27.8. read more Deut. 21.15. Galat. 4.36.

The fathers vse to lay vp and prouide for the childrē, and not the children for the fathers. 2. Cor. 12.14.

That parents may modestly mourne for the losse, death, or cala∣mitie of their children, so farre forth, as they preferre not naturall affection to gods will: it may appeare by many examples in holy scrip∣ture: namely in Iacob. Gen. 37.3.43,36. Aaron. Leuit. 10.19. in Da∣uid. 2. Sam. 19. in the Shunamyt. 2. King. 4.18. In Iob. 15,20. before Iere. 31.16. in Rachel.

The father being a Priest, might not mourne for his daughter; if she were married. For being married she seemed to be cut off frō his familie: but béeing a virgin, and so dying hée might by Gods lawe mourne and lament for her death: as appeareth. Leuit. 21.3.

Finally, it is the duetie of all godly parentes, as in their life to in∣structe and teache them Gods lawe: so likewise when they lye in their death beddes to call their chyldren before them, and to blesse them, and to giue them ghostly admonitions, and godly lessons; to the glory of God and the amendement of their liues: after the example of Iacob. Gē. 48. & 49. of Dauid. 1. King. 2.2. of Iob. 15. of Tob. 4.2.5.16.

of Mathathias, 1. Mac. 2.49. of Antiochus, 1. Mac. 6.14. The mother of the seuen brethr••n, &c. 2. Mac 7.20. and many moe.

The Daughters and childes duetie to her Parentes.

HOnour thy father and thy mother, that thy dayes may be long in the land, which the Lord thy God giueth thee. Deut. 5.16. Exod. 20.12.

Shee, that smiteth her father or mo∣ther, shall die the death; and be slaine for it. Exod. 21.15.

Shée, that curseth her father or mother, shall bee put to death for it. Exod. 21,17. Leuit. 20.9.

If a priestes daughter fall to playe the whore, shée polluteth her fa∣ther: there••ore shall shee be burnt with fire. Leuit. 21.9.

The daughter, that woorketh follie in Israel by playing the harlot or whore in her fathers house, and is not founde a virgin, shall bee brought forth to the doore of her fathers house, and the men of the Ci∣tie shall stone her with stones to death. Reade tit. virg. Deut. 22.21.

Shée, that mocketh her father or mother, bringeth the cursse of God vpon her selfe: as did Cam. Gen. 27.12.

Thou shalt not vncouer the shame of thy father by lying with him: the childe that so doth shall die the death: her blood shall bée vpon her. Leuit. 18.7. 20,11. Lottes two daughters did so, of whom came the wicked & cursed generation of the Moabites & Benammyts. Gen. 19.

Cursed is shée, that lyeth with her father in lawe, and committeth such villanie. Deut. 27.23. so did Tamar. Gen. 38.9.

Cursed is shée, that curseth or contemneth her father or her mother, Deut. 27.16.

Ye shall feare euery child your father and your mother. Leuit. 19.3.

If a man haue a daughter, that is stubborne and disobedient, which will not hearken vnto the voyce of her father and mother, and they haue instructed her and chastened her, and shée will not obey them, nor be ruled by them: then shall her father and mother take this their stubborne daughter, and bring her out to the elders of the citie, and vnto the gates of the place where shée dwelleth: and shall say vnto the

elders of her citie: This our daughter is stubborne, insolent, and diso∣bedient, and shee will not obey our admonitions; shée is a riotour, and a drunkard, a gadder abroade, and of a shamelesse behauiour: Then all the men of the citie shall stone her with stones vnto death [in to∣ken that to disobey the parents is most horrible:] so thou shalt take away euill from among you, that all Israel may heare and feare my iudgements or lawes. Deut. 21.18.19. &c.

Woe bee to that childe, that disobeyeth and rebelleth against father or mother, refusing to bée corrected for amendement. Esay. 45.10.

Woe bée to that daughter that riseth vp or rebelleth against her owne father. Gen 30.14. And woe also bée to that daughter in lawe, that striueth with her mother in law. Mich. 7.6. Such were Iudith, & Bashmath the two daughters in lawe of Isaack and Rebecca. Gen. 26.35.

The child that robbeth father or mother, & saith it is no sinne, th•• same child is y^e companion of a murderer or destroyer. Prou. 28.24. So did Rachael steale away her fathers Idols. Gen. 31.19.

The child that robbeth the father, or shutteth out the mother, is a lewde, and an vnworthy, & shamefull child. Prou. 19.26.

Pouerty & shame is to that child that refuseth instructiō, & will not abide correction: but that childe that regardeth discipline, and ge∣ueth eare to the information of the parents, shal come to honour. Pro. 13.••.18.

Who so laugheth their father to scorne, and set their mothers com∣mandement at nought: the rauens of the valley plucke out their eyes, and deuoured bée that childe of the young Eagles. Prouerbs 30.17.

Shée that curseth her father or mother, her light shalbe put out in the depth of obscure darknesse. Prou. 11.20.

Shée, that is a companion of riotous men, and vseth banqueting with gluttons, shameth her father, Prou. 7.28. so did Dinah. Gen. 34. 4. and Lots two daughters. Gen. 19 32. Solomen, Mark. 6.27.

The child may make a vowe to God to humble her soule by absti∣nence: but the father hath authoritie to breake and anull it. Num. 30.4.

A wise child maketh a glad father: but a foolishe and vndiscreete daughter is an heauines vnto her mother. Prou. 1.10.

My daughter heare thy fathers instruction, and forsake not thy mo∣thers

teaching. Prou. 1.8.

Heare O yée children, the instructiō of your fathers, & geue eare to learne vnderstāding whē he doth teach you good doctrine in the way of wisedome, and leade you in the pathes of righteousnes: so shall yée walke at libertie without offence. Prou. 4.1.11.

A wise childe reioyceth the father, but a foolishe daughter de∣spiseth hir mother, and is the calamitie of her parentes. Prou. 5.2. 13.19.

Heare your fathers iudgement O children, and doe thereafter. For God will haue the father honoured of the children, and hath confir∣med the authoritie of the mother ouer the childrē: & looke what a mo∣ther commaundeth hir children to doe, the Lord will haue it done and kept. Eccle. 3.2. &c.

Who so honoureth hir parents, hir sinnes shalbe forgeuē hir, & shée shal abstaine frō thē & shall haue hir dailie desires. And she, that hono∣reth hir mother, is like one that gathereth treasures.

Shée that honoureth hir father, shall haue ioye of hir own childrē, and when shée maketh hir prayers, it shalbe heard.

She that honoreth hir father, shall haue long life, & shée that is obe∣dient to the Lord, shall comfort, and cherish hir mother.

Shée that feareth the Lord, honoreth hir parents, & doth seruice vn∣to them as vnto Lords & Ladies. So did Rachel call hir father Labā Lord in great reuerence. Gen. 31. 35.

Honour thy father and mother, in déede and in worde, and in all pacience, that thou maiest haue Gods blessing & that his benediction may abide with thée in the end. For y^e blessing of the Father establi∣sheth the houses of the children, and the mothers curse rooteth out the foundations thereof, as appeareth in Ham, whō his father Noah cur∣sed, but blessed his brother Sem and Iaphet &c. Gen. 9.22.

Reioyce not at the dishonour of thy father, or mother, whē they are reprooued. For it is no honour vnto thée, but shame: séeing y^t the childs owne glorie cōmeth by his fathers honor: and the reproch of the mo∣ther, is dishonour to the children.

My daughter make much of thy father in his old age, and gréene him not as long as he liueth: and if his vnderstanding faile, haue pa∣cience with him, and despise him not when thou art in thy full strēgth, and lustie youth. For the good intreatie of thy father, and the good déed that thou shewest vnto him shall not be forgotten, but it shall be a fortresse for thée against sinnes: and when thou thy selfe wantest, it

shall be rewarded thée. And for thy mothers offence thou shalt be re∣compensed with good: yea it shall bée founded for thée in righteousnes, and in the day of trouble thou shalt be remēbred, thy sinnes also shall melt away, as the yce in the faire weather.

But shée, that forsaketh hir father, shall come to shame, and shée, that angreth or defieth hir mother, is cursed of God.

Honour thy father from thy whole heart, and forgette not the sorowfull trauayle that thy mother had with thee. Remember (I saie) that thou wast borne of them, and howe canst thou re∣compence them the things that they haue done for thee. Eccle. 7.27.

An euill or misnurtured child is the dishonor of the father, and a foolishe d••ughter shall be little regarded. 22.3.

A wise daughter, is an inheritage vnto her husbande, but shee, that liueth dishonestly bringeth her father and mother to sorow and care.

A daughter that is bold, impudent, or past shame, dishonoreth both hir father & hir husband: and is not in fauour to the vngodly: who shall regarde hir? but they both, that is, the father and husband also shall despise and abhorre hir. Eccle. 22.5.

If children be proude with hawtinesse, & foolishnes, they blot out and defile the nobilitie of their kindred. 9.1.

If Miriams father had spit in hir face in his displeasure, should shée not haue béene ashamed seuen dayes: yea shée might not presume to come in his presence till he were reconciled. Num. 12.14.

Remēber thy father and mother whē thou sittest among great mē, least God forget thée in their sight, & least thou doting in thy custome, become a foole and suffer rebuke, & wish y^t thou hadst not béen borne, and so curse the day of thy natiuitie. Eccle. 23.14.

The children that boast of their riches and nobilitie, seeme but to reproche their father, who was base borne, and of lowe condition. Hosea 12. L.

An vntamed horse will be stubborne, and a wanton childe will be wilfull. Eccle. 30.8.

Be ashamed of whoredome, before father or mother. 41.17.

Honor thy father & thy mother in law, which are now thy parēts, that thou maist get thy selfe a good report of all. Tob. 10.12. So was Sara the wife of Tobie, Ruth, Rachel, &c.

My daughter, heare the words of thy father, & laie them vp in thine

heart as a foundation. Despise not thy mother: but honour her all the dayes of thy life, and doe that which shal please her, and anger her not. Remember my daughter how many daungers shée susteyned, when thou wast in her wombe, & when thy parents dye, close thē their eies, and bury them together honestly.

My daughter set thou our Lorde God alwaies before thine eies, & let not thy wil be set to sinne, or to transgresse the commaundements of God. Tob. 4.6.

But kéepe thou the lawe and commaundementes of the Lord, and shew thy selfe mercifull, pitiful, and iust, and loue the Lorde thy God in trueth and iustice, so shalt thou reioyce, and all things goe wel with thee. Tob. 14.9.

Doe vprightly I say all thy life long, and follow not the way of vn∣righteousnes. For if thou deale truely, thy doinges shall prosperously succéede to thée, and to all them which liue iustly. Bee liberall to the iust, and giue almes of thy substance chéerefully, & when thou giuest almes, let not thine eyes be enuious, neither turne thy face from a∣nie poore man, least that God turne his face also from thee, &c.

Beware of whoredome, adultery, and al vncleannesse, & take thée an husband in the feare of the Lord, that thou maist be blessed in thy children, and thy séede inherite the lande.

Also loue thy brethren and sisters, kinred and friendes: and despise not in thine heart, the sonnes of thy people, in not taking an husband of them. For in pride and disdaine is destruction, and much trouble, & in fiercenes is scarcitie and great pouertie. For fiercenesse or vprofita∣blenes is the mother of famine.

Serue God diligently day and night: be circumspect in all things thou doest and be well instructed in all thy conuersation.

Doe that to no man which thou hatest. Drinke not wine to make shée drunke, neither let drunkennesse goe with thee in thy iourney.

Aske counsell alway of the wise, and despise not any counsell that is profitable.

Blesse thy Lorde God alway, and desire of him that thy way may be made streight, and that all thy purposes and counselles may prosper.

Feare not my daughter, if thou be poore. For the Lorde giueth all good thinges, and he humbleth whom he will, and as he will. Content thy selfe (I saie) with thy poore estate. For thou hast many thinges if

thou feare God and flie from sinne: and doe the thing which is accep∣table vnto him.

Now therfore my daughter, remēber these cōmaundements & pre∣cepts, neither let thē at any time depart out of thy mind. Tob. 4. all. A vertuous child shal haue rule vnder her mother, & gouerne by hir au∣thoritie: so did Sara Raguels daughter, rule and guide hir fathers house: as mistresse, and correct and beate his maides for their faultes. Tob. 3.9.

She that loueth father or mother more then me (saith Christ) is not worthie of me. Mat. 10.37.

Whosoeuer shall forsake house and lande, father or mother, hus∣bande and children, for my names sake (saith Christ) shee shall re∣ceiue a hundered folde more, and shall inherite euerlasting life. Math. 19.29.

Woe be to those children, that fulfill the measure of their fathers iniquitie. Mat. 23.32.

God hath commaunded, saying: Honour thy father and mother. And he, that curseth father and mother: let him die the death. Mat. 15.4.

Geue to all men their dutie: feare, to whom feare is due: honor, to whom yee owe honour. Rom. 13.7.

Saint Paule reckoneth those children, that are without all natu∣rall affection and disobedient to their Parentes, among the wicked ones and reprobate that know not God: whom God hath deliuered vp vnto a reprobate minde, to commit all maner of sinne and wicked∣nesse. Rom. 1.30.

Know this, y^t the law is geuen vnto y^e lawlesse & disobedient, to the vngodly, & to murderers of fathers & mothers, to whoremongers, har∣lots, & liers, &c. to take vēgeance on al such woorkers of wickednes, cō∣trarie to wholesome doctrine and admonition. 1. Tim. 19.

This knowe, that in the last daies shall come perillous times. for men shall bée disobedient to parentes, without naturall affection. 2. Tim. 3.1. The sonne shall be at variance against the father, and the daughter against the mother: & the daughter in law against the mo∣ther in law, and a mans enemies shall be they of his owne houshold. Math. 10.34.

What childe is it whō the father chasteneth not, if then ye be not vnder correction, then are yee bastardes and not children: Geue

therefore due reuerence vnto those your naturall parentes of your bo∣dies, which haue begotten you; & despise not their chastisement, which correct you & chasten you a few daies, euē after their owne pleasures, for your profite. Heb. 12.5.

Yée children obey your parentes in all things, which are in the Lord. For this is well pleasing vnto the Lorde and right. Col. 3.20.

Honour thy father and mother, which is the first commandement with promise, that it may be well with thée, and that thou maiest be¦long on earth. Ephe. 6.1.

That the childe ought not to marie or make priuate contracts, without the consent and knowledge of the parentes: it is ma∣nifest by manie examples in holie Scripture: as in Rebecca, Gen, 24. 49. Sara the wife of Tobit. Tob, 6.12. &c. in Dinah. Gen. 34.4. Tha∣mar. Gen. 38.9.

It is the duetie of that childe, whom the father or mother dearelie loueth, as most déere vnto him, or chiefe of the kindred to laie his or hir hande vpon hir fathers, or mothers, or kinsmans eies in their departure, and to shut or close them vp when he dieth: for so did Io∣seph as it was prophesied vppon his father Iacob. Gen. 46.4. So did also Tobit close the eyes of his father and mother in lawe. Tob. 14.15.

The office and duetie of Maisters, and Maistresses, or Dames towardes their seruantes and maides.

IF thy brother an Hebrwe, or an Hebruesse, (or euen Christian) sell or hire himselfe to thee, and serue thee sixe yeeres, euen in the seuenth yéere thou shalt let him or hir goe out free from thee, (paying nothing for their freedome or libertie:) if he came himselfe alone, not hauing wife nor children, hee shall goe himselfe alone; if hee were maried, then his wife shall goe out with him free: if thou his maister haue geuen him a wife, and shee hath borne him sonnes and daughters, the wife and her children shall bée thine till hir time of seruitude bée expired, which is till the

seuenth yeere, or the fiftieth yeere beeing the yeere of Iubilie: but her husbande thy seruaunt hee shall goe out himselfe alone, if hee will. But if the seruaunt say this, I loue my maister or mistresse, my wife and my children, I will not goe out free alone: then thou his maister shalt bring him vnto the Iudges, and set him to the doore, or to the postes where the iudges sitte: and shalt bore his eare through with a naule, in tokē that he shall serue thée vntill the yéere of Iubilie, that is for the terme of 50. yéeres. And vnto the mayde seruant thou shalt doe likewise. Exod. 21.2. Deut. 15.12.

Likewise if a man (constrayned eyther by pouertie, or els to the ende that the master shoulde mary her:) sell his daughter to be a seruant, shée shall not goe out as the men seruantes doe. For if shee please not hir master, who hath betrothed hir to himselfe, then shall he cause another man to buy hir of him, by geuing him money so to doe. For he shall haue no power to sell hir to a strange people, séeing he dispised or defloured hir. But if he haue betrothed hir vnto his sonne: he shall deale with hir according to the custome of the daugh∣ters and geue hir dowry: and if afterward he take for his sonne ano∣ther wife, yet shall he not diminish hir foode, hir rayment, and recom∣pence of hir virginitie: but if he doe none of these thrée, that is, ney∣ther mary hir himselfe, nor geue another money to buy hir, nor be∣stow hir vpon his sonne: then shall shée goe out frée, paying no money. Exod. 21.7.8. &c.

If thy brother also that dwelleth by thée, bée impouerished and be solde vnto thee, thou shalt not compell him to serue as a bond ser∣uant; but as an hyred seruant, and as a soiourner hee shall bee with thee, hee shall serue thee vnto the yéere of Iubilie, that is 50. yéeres, & then shall he depart from thée, both him and his children with him, & shal returne vnto his famelie & possessiō of his fathers. For they are my seruants whom I brought out of the lande of Egypt, they shal not bee solde vnto perpetuall slauery, as bondmen are sold, neither shalt thou rule ouer them cruelly: but shalt feare thy God. Leuit. 25.39.

Thy bond seruant also and thy bondmayd, which thou shalt haue, shall be of the heathen and strangers, y^t are rounde about thée, of them shall yée buy seruants & maids to be bōdmen or bondwomē, & not of thine owne people or natiō. Moreouer of y^e children of the strangers, that are soiourners amōg you, of them shall yée buy, and of their

famelies, that are with you, which they begate in your land, these shal be your possession and inheritance to you & your children after you to vse their labours and in heritances for euer: [for they shall not be bought out at y^e yéere of Iubilie: but ouer your brethren the chil∣dren of Israel, yee shall not rule one ouer another with cruel∣tie: nor take them as inheritance to possesse their seruice for euer. Leuit. 25.44.

And if thy brother, being impouerished by a straunger dwelling or soiourning with thee: sell himselfe vnto that stranger or soiourner, or to the stocke of the strangers familie: he shalbe with that stranger yéere by yéere as an hired seruant, vntill the yéere of Iubelie: neither shalt thou suffer that strāger to intreate him rigorously, if thou know it: and if he be not indowed, he shall goe out both he and his children with him in the yéere of Iubilie from that stranger. For vnto me the children of Israel are seruants: they are my seruāts whom I brought out of the land of Egypt. I am the Lord your God. Leui.

But if either he himselfe, or anie of his kindred be able, they after he is sold may buie him out and redéeme him frō that strangers seruice, by monie according to y^e number of yéeres, that he hath yet to serue: be they more or lesse, &c. Leuit. 25.47.

Thou shalt not deliuer thy brother, (seruant to an heathē master, and Redde from and escaped his maisters crueltie, to embrace thy true religion) vnto his heathen maister againe: but shalt suffer him to dwell with thée, or among you: that are his brethren in what place soeuer he shall choose in euery of your cities, where it liketh him best; thou shalt not vexe him. Deut. 23.15.

Thou shalt not oppresse an hyred seruant, that is néedie and poore, neither of thy brethren, nor of the stranger that is in thy lande within the gates. Thou shalt geue him his hire for his day: neither shall the sunne goe downe vpon it. For he is poore, and therwith susteyneth his life: least he cried against thée vnto the Lorde, & it be sinne vnto thée. Deut. 24.14.15. Leuit. 19.13.

Bring not euery man into thine house. For the deceiptfull haue manie traines and laie waite diuersly: they are like stomakes that belche stinkingly. For after they knowe thy secretes, they will not feare to vtter them with Althie railing to thy discredite. Eccle. 11. 29.

If thou takest an aliant vnto thée, or lodgest a stranger, he shall destroy thée with vnquietnesse, and driue thée from thine owne. Eccl. 11.34.

Burden not thy selfe aboue thy power, while thou liuest, with vn∣profitable and abundance of idle seruants, neither bee thou familiar with the proude and scornefull: but those that bée for thy profite, vse them and make much of them. Eccl. 13.2. &c.

Forsake not an old seruant for a new: for the new shall not be like him, [delight not in change, for seldome cōmeth a better.] Eccl. 9.12.

Thou shalt not couet thy neighbours manseruant, nor his maidser∣uant, nor his oxe, nor his asse, nor any thing that is his. Exod. 20.17.

Entertaine such into thy seruice, as néere as thou canst, which are approued to bée true, faithfull, & honest: so shalt thou be sure to haue thy businesse well done: so did Tobias and prospered. Tob. 5.8. Abra∣ham. Gen. 24. Pharao. Gen. 41.47.

A faithfull seruant is a medicine of life & immortalitie, they that feare the Lord shall finde him. Eccle. 6.16.

That master or mistres, that feareth God, & séeketh his glory, God will prouide for thē such faithfull seruants to doe their busines, whō they may trust with all their goods wheresoeuer they goe: as hee did good king Iosias. &c. 2. King. 22.7.

The master or mistres ought both to know both gods iudgemēts & lawes, & also to declare thē vnto their familie: & to bee in their houses as Preachers to their children & families, that frō the highest to the lowest, they may all obey the will of God: so did Abraham. Gen. 17. 23.18.19. So did Iacob also, exhort his houshold to repentance, and outward professing of the same, & reformed it of all superstition and idolatrie: as appeareth. Ge. 36,2. And notwithstāding the corruption and idolatrie of Egypt, yet Ioseph taught his owne family to feare God, and know God: though he could not reforme the whole Realme: as appeareth. Gen. 43.23.

Yea by Gods owne cōmandement, the master & mistres is bound not only to be holy & religious thēselues, but also to sée that all vnder their charge & rule be so likewise, where it is said: remēber the seuenth day to kéepe it holy, sixe daies shalt thou labour and do all thy worke: but the seuenth day is the Sabboth of the Lord thy God, in it thou shalt doe no maner of worke, thou, nor thy sonne, nor thy daughter, thy manseruāt, nor thy maidseruant, nor thy beast, nor thy stranger

that is within thy gates, &c. Exod. 20.8.

Againe, thou shalt kéepe my feastes, and reioyce in them, thou and thy sonne, and thy daughter, and thy seruant, & thy maid, & the Leuit, & the stranger, and the fatherlesse, and the widow, that are within thy gates, &c. Deut. 16.14.

Againe, Thou shalt bring of thy first fruites of the lande vnto th•• Lord, & offer them before him by the hands of the Priest, & thou shalt worship before the Lord thy God, & thou shalt reioyce in all the good things, which the Lord thy God hath giuē vnto thée, & to thine house∣hold, thou and the Leuit, and the stranger y^t is among you (signifying by this that God giueth vs not goods for our selues only, but for their vses also which are committed to our charge.) Deut. 26.2.11.

All masters & dames ought with Iosua to say, I and my house will serue the Lord: for he is our God, & his voyce will we obey thogh all the world els goe away from him and forsake him. Iosua. 24.15.

So Da••id after hée had made an end of praying for his people, hée then returned to blesse his house, and pray for his family: to declare y^t after our dutie done to God and his Church, we are chiefly bounde to our owne house and family, for the which as for all other thinges wée ought to pray vnto God, and instruct our families to praise his name. 1. Sam. 6.20.1. Chro. 16 43.

The Centurion brought his seruant vnto Christ to be cured, and praied earnestly for his health. Mat. 8.5. So did S. Iohn Baptist send his disciples to Christ, to teach all masters to do the like by hea∣ring of his worde, and learning of his lawes. Mar. 11.2.

The ruler of Capernaum beléeued in Christ and all his houshold. Iohn. 4.53.

Cornelius the Italian captaine was a deuout man, and one that feared God with all his houshold. Act. 10.1.

Lydia a woman worshipped God, and was baptized with all hir houshold at the preaching of the Gospell. Act. 16.14.

The kéeper of the prison also, where Paul was in bonds, beléeued, and was baptized, with all his houshold at Paules preaching: so that both he and all his houshold were saued. Act. 16.31. The like did Iu∣stus and Chrispus. Act. 18.7.8. that worshipped god & all their house∣hold, to the good example of all godly and christian masters & dames.

Euery particuler master and christian housholder ought often w^t Dauid to say and repeate the 101. Psalme. For therein is conteined

briefly the dutie of all godly masters both towards God & their ser∣uāts: so shall they walke in their house with a perfect heart. Psal. 101.

A wise master will instruct his seruants & family with dis∣retion: the gouernance of a prudent man or woman is well orde∣red. As the master is, so are his seruants, & looke what maner of man the good man of the familie is, such are all they that dwell with him: and like mistres, like maid. Eccle. 10.1.

An vnwise ruler or master destroieth his houshold and seruants: but where a wise mā hath gouernāce, there y^e family prosper. Ec. 10.3

Let him that gouerneth or ruleth, do it with diligence, and wait on his office and calling, doing his dutie in the feare of God, saith Saint Paule. Rom. 12.8.

Thou shalt not rule ouer thy seruant or maid cruelly: but shalt fear•• thy God, and remember that thou wa••t a seruant thy selfe. Leuit. 25. 43. Deut. 15.15.

If thou smite thy seruant or thy maid with a rod, and he or she die vnder thy hand presently, thou shalt surely bée punished for it, but if thy seruant so beaten continue a day or two and then die: thou shalt not bée punished [by the ciuill magistrate: but before God thou art a murtherer] for he is thy monie.

Also if a man smite out his seruants tooth or perish his eye, he shall let his seruant goe out frée for his blemish and hurt, so God reuen∣geth crueltie of masters or dames in most little things. Exodus 21. 27.

If an oxe goare a mans seruant or maid, the owner of the oxe shall giue vnto the master thirtie shekels of siluer, and the oxe shalbe sto∣ned. Exod. 21.32.

If iniquitie be in thine hand, put it farre away, and let no wicked∣nes dwell in thy tabernacle: that is, renoūce thine owne euill works, and sée they offend not God, ouer whom thou hast charge: then shalt thou lift vp thy face without spot, and shalt bée stable, and not feare any miserie. Iob. 11.14.15.

Giue thy hired seruant some rest and ease, for they that labour tru∣ly, are worthie of refreshing. Iob. 7.2.

Hée that troubleth his owne house shall inherite the winde, and like a foole shal become seruant to the wise. [That is the couetous man that spareth his riches, to the hindrance of his family shalbe de∣priued thereof miserably, and become poore and néedie, yea, a slaue

to the godly, which are the true possessours of the gifts of God]. Pro. 11.29. For there is a time to spare, and a time to spend. Eccle. 3.6. doe all things therefore in due order.

A wise and huswifely woman buildeth her house [by taking paine to profit hir familie, and doing that which concerneth hir dutie in hir house diligently:] but the foolish dame destroyeth it with hir own•• idle hands. Prou. 14.1.

As a bird that wandreth from hir nest, so is a woman that gaddeth from hir owne house, & is oft flitting frō place to place, nothing care∣full of hir familie. Pro. 8.27.

Accuse not a seruant vnto his master, least hée curse thée, & speake euill of thée, and so hurt thy selfe, and offend by accusing him without a cause. prou. 30.10.

Take no héede to euery word that is spoken, neither care for thē, nor credite them, least thou heare thy seruant curssing: therfore thine owne heart knoweth that thou thy selfe also hast oftentimes cursed and spoken euill by other men. Ecclesiastes. 7.22.

Bée not as a Lion in thine owne house: neither beat thy seruant for thy fancie, destroying thy houshold folkes, nor oppresse them that are vnder thée. Eccl. 4.30.

Whereas thy seruant worketh truly, intreate him not euill, nor the hyreling that bestoweth himselfe wholy for thée, and is faithfull vnto thée. Eccl. 7.20.

Let thy soule loue a faithfull and discréete seruant, and defraud him not of his libertie, neither leaue him a poore man: as Laban woulde haue done Iacob. Eccle. 7.21.

Blame nor condemne not thy seruant before thou haue inquired, and tried out the fault: vnderstand the matter or complaint first, and when thou hast made inquisition, then reforme thy houshold righte∣ously (if Potipher had kept this rule, Ioseph had not bin so rashly cast in prison, at the wrongfull complaint of his lecherous mistres.) Eccl. 11.7.

Reproue thy seruant, least he doe euill: and if he haue done it, re∣proue him also that hee doe it no more. Tell thy seruant of his fault, least he bée ignorant, and say, I haue not done it, & so a slander be rai∣sed vpon thee: and giue no credite to euery worde. Giue thy seruant warning I say before thou threaten him, and being without anger, gi••e place to the lawe of the most high. Eccl. 19.13. &c.

Take héed of thē that bée of thine owne houshold, (for a mans enemies are they of his owne housholde) Eccle. 32,22. Mat. 7.6.

The yooke and the whip bow downe the hard necke: so came thine euill seruant with the whip and correction. Set him to worke, for that belongeth vnto him: if hée bée not obedient put on more heauie letters, and binde his féete to a clogge: but bée not too excessiue, nor punish him not too muche in any wise, nor without discretion doe no∣thing. Eccle. 33.23. &c.

Bee not ashamed ta beate an euill seruant to the blood: for so were slaues vsed in olde time. Eccl. 42.5.

Some masters there bée, saith Christ, that binde heauie burdens & gréeuous to bée borne, and lay them on their seruants shoulders: but they themselues will not moue them with on finger, Matthewe 23. 4.

Hée that ruleth, let him do it with diligence, & discretion, & waite on his office. Rom. 12.8.

Yée Masters and dames, doe yée the same thinges vnto your ser∣uants, that are good and right in the sight of God and men, putting a∣way threatning: and knowe that euen your master also is in hea∣uen, neither is there respect of person with him: whether hée be bond or frée, seruant or master. For the cruell master, that doth wrong, shall receiue for the wrong that hée hath doone, Ephe, 6.9. Collos. 4. 1. 3.25.

A master must bée one, that can rule his owne houshold honestly, hauing children and seruants vnder obedience with all honestie: no fighter, no striker, nor giuen to wickednesse. For if any cannot rule his owne house, howe shall hée bée a profitable member in the church of God?

If there bée any, that prouideth not for his owne house and fami∣lie; and namelie for them that bée of his owne housholde, he denieth the faith, and is worse then an infidell. Learne therefore to shewe goodnesse towardes your owne house, that you may bee blamelesse. For that is an acceptable thing before God. 1, Tim. 5,8. So did that heathen King Pharao make prouision for his house against the time of dearth, Gene. 41. & 42, by the counsell of Ioseph.

Sara dealt roughly with Hagar hir hand maid, for despising hir dame, which forced Hagar to flie away: but the angell of the Lorde comforted hir, and made hir returne to hir dame againe. Gene. 16.6. &c.

Howe friendly Saint Paule wrote to Philemon in the behalf•• of Onesimus his seruant, that had runne away from Philemon: & ex∣horted him, louingly to receiue him again, and forgiue him al faults: appeareth in his Epistle to Philemon written only for that purpose, and vpon that occasion. 1.10.

How greatly God doth and euer hath detested the crueltie o•• masters towards their seruants, it appeareth in the Prophete Esay: who saith, The Lorde himselfe will rise against the wicked and fro∣warde man, and all his housholde. Esay. 31.2. And in the Prophets Malach. The Lord will cut off the master that doth transgresse his his holy lawe. Mala. 2.12. Againe, I will come néere to iudgement and bée a swift witnesse against those that oppresse the stranger, & wrongfully kéep backe the hirelings wages: and feare not me saith y^e Lord. Malach. 2.12.3.5.

Yea how gréeuously God plagued both Prince and people for their crueltie towards their seruāts: it may appeare, if you will vouchsafe to reade the 34. Chapter of Ieremie the Prophet.

A righteous man regardeth the life of his cattell (much more the life of his seruants,) but the vngodly haue cruell heartes both to the one and the other. Prou. 12.10.

Bée diligent to know the state of thy flock & cattell, & looke well to thy heards: for riches remaine not alwaies, nor the crowne endureth for euer. Pro. 27.23. For if thou be diligent to preserue y^e gifts of God, which he doth giue thée of his goodnes towards thée, then thy hay shall grow, & the grasse come vp, and hearbes to gather in the mountaines: yea thy lambes shall beare wooll to cloath thée, & for thy goates thou shalt take money, to maintaine thy huswiferie. Thou shalt haue goats mylke enough, I say to féede thée, and to vphold thy housholde, and to sustaine thy maidens. Pro. 27.25.

If thou haue cattell, looke well to them: and if they bée for thy pro∣fite, kéepe them with thée. Eccle. 7.42.

Be not ashamed to set a good locke, where may hands are: and if thou giue any thing by nūber or waight, to put all things in writing, both that y^t is giuen out, & that which is receiued againe. Eccl. 42,7.

Take héed of them, that be of thine owne houshold, and looke wise∣ly about thée. Eccle. 32.22. For a mans enemies are they of his own houshold, Mich. 7.6. Mat. 10.36.

Aske no counsaile of the slouthfull for any labour, nor of an hyreling,

for the finishing of a work: nor of an idle seruant for much businesse. Eccle. 37.11.

The fodder, the whip, and the burden belong vnto the asse: & meat, correction, and worke vnto thy seruant. If thou set thy seruant to la∣bour, thou shalt finde rest, but if thou let him goe idle, hée shall séeke li∣bertie. Send him to labour therefore, that he goe not idle about. For idlenesse bringeth much euill. Eccle. 33.23.

Giue not thy seruant too much preheminence ouer those thinges which he cannot vse aright. For pleasures are not comely for a foole•• much lesse for seruants to haue rule ouer their betters. Prou. 19.10.

Hée that delicately bringeth vp his seruant from his youth, at lēgth hée will bée euen as his sonne or master. Prou. 29.21.

Through slouthfulnes the roofes of the house goe to decay, and by y^e idlenesse of the hands, the house droppeth through, or it rayneth into the house. [Therfore kéepe thy seruants euermore well occupied in some good exercise to cōmon or priuate profits] Ecclesiastes. 10.18.

The hand of the diligent shall beare rule, but the idle shall be vn∣der tribute. Prou. 12 24.

Masters ought to bée affected towards their seruants, as towards their children: and to loue them vnfeignedly for vertues sake: as ap∣peareth. 2. Kin. 5.13. &c. And as the Centurion did. Mat. 8.5.

The Master or Dame ought not to thinke scorne of their seruāts aduise, nor to refuse their counsell, if it tend to the glory of God, and their profite: aster the example of Pharao, who followed Iosephes counsaile in prouiding corne against dearth, Gen. 41.47. Of Naamā the Syrian, who went & washed himselfe at their request as the pro∣phet bade him. 2. King. 5. 13. And of Abigail Nabals wife, who with all spéede followed her seruants counsell, to pacifie the wrath of Da∣uid conceiued against hir husband and all his houshold. 1. Sam. 25.17. And of Iob, who neuer contemned the iudgement or good counsaile of his seruants or maidēs, neither did oppresse them, nor stand in con∣tention with them: but being alwayes moued with Christian pitie towards them, as hée that remembred his seruants were made of the same earth, and cast in the same mould of the woman with him, he al∣waies vsed thē as Gods good creatures, lent vnto him for his necessi∣tie, & neuer either in word or déed would euer abuse thē. Iob. 31.13.

If thou haue a good seruant, intreat him as thy brother. For thou hyast néede of him as of thy selfe: if thou intreat him euill, and hee

runne away, as Hagar did from Sara, wilt thou séeke him? Eccle. 33.24.

If thou haue a faithfull seruant: let him bée vnto thée as thine owne soule. For in blood hast thou gotten him: so was the Cen∣turions seruant vnto him, as appeareth in that hée prayed Christ so heartily for him, Mat. 8.5.

For God oftentimes blesseth and prospereth the wicked for the godly seruants sake; as hée did Laban for Iacobs sake, Gen. 30.27. and Potipher for Iosephes sake. Gen. 39.5. Saul for Dauids sake. Achab for Obadias sake. 1. Kin. 18.7.

The master may require an oth obedience, loyaltie, and faithful∣nesse in his businesse of his seruant. So did Abraham Gen. 24.2 41.

But they must not looke to bée obeyed in all their wicked and vn∣godly commandementes, no more then Saul was obeyed of his ser∣uants, at what time hée commaunded them to kill all the Lordes Priestes. 1. Sam. 22.17. Or of his Page that was commaunded to thrust him through. 1. Sam. 31.4. More then Potiphars wife that commaunded Ioseph to lie with her. Gen. 39.13.

It is an horrible fault for the Master or mystres to entice or soli∣cite their seruants to sinne in adulterie: as Potiphars wife did hir man Ioseph. Gen. 39.13. Or to eate the gaynes gotten by their ser∣uants lying tongues: as many doe in the world at this day, & which thing Dauid would in no wise do. For hée said, that that is to eate & drinke the blood of their seruauntes, and to make merchandize of their bodies and soules, reade. 2. Sam. 23.17. 1. Chro. 11.19. Or to rage against the professours of y^e Gospell, & séeke to doe them all the hurt and mischiefe they can possibly deuise or procure: as wée reade Alexander the Coppersmith did. 2. Tim. 4. 14. And also the Sorce∣resse of Phillipie, who when Paul cast out the euill cosining spirite of the Diuell out of her maide, that cryed after him, shée thereby per∣ceiuing y^e hope of hir gaynes to bée gone, which her maid was wont by that spirit of diuination to get hir Mystres: ran furiously vpon Paule and Silas, and brought them before the Magistrates, who whipped and beate them with rods, as troublers of their citie. Reade Act. 16.16.

If a master or mystres delight in lyes, all hir seruants are wicked and vngodly. Prou. 29.12.

But Elisha like a godly man punished the briberie, couetousnesse, and lying of his seruant Gehezi: as appeareth, 2. King. 5.27.

It is a thing yrkesome to men, burdensome to the earth, and intol∣lerable in a common wealth, for the master to marry his maid, and make hir heire to hir mystres: or the mistres to marry hir man and cause hir seruant to beare rule, yet too too much vsed in these our cor∣rupt daies. Pro. 30.22. But the offender by Gods secrete iudgments is well punished therefore, as dayly experience proueth.

Beware of a talebearer, a blasphemer, and a contentious seruant, of an idle body, & flitting fellow that vseth to haue many maisters, and rid such quickly out of thy house. Prou. 6.20.8.27.

Cast out also the skornefull person out of thy dwelling, so shall strife go out with him, yea all variance, contention, and slander shall cease. Prou. 22.10.

Hate such as are vnfaithfull, and let the froward in heart depart from thée. Know thou no wicked person. Who so priuily slaundereth his neighbour, him reiect. Who so hath a proude looke and haughtie stomacke, doe not suffer him to rest with thée: let thine eyes looke vp∣on such as bée faithfull among thy seruants, and let them dwell with thée who so leadeth a godly life, let him bée thy seruant. Suffer no de∣ceitfull person to dwell in thy house. Hée that telleth lyes permit him not to tarry in thy sight. Giue thy selfe wholie to wisdome & vpright∣nesse, shewe thy selfe a fauourer of vertue and vertuous seruants, & a foe to all vice and vicious persons, and doe thy best to punish vice, both in thy self and those that thou hast care of, & that betimes with∣out all delay, so shall all inconueniences be preuented, Gods plauges auerted, and thy selfe and his Church benefited, to his glorie, and thy perpetuall praise in Christ. Psal. 101.

Those that are faithfull and diligent in thy seruice, are to be che∣rished, and made much of, yea to haue more authoritie committed to them: but those that thou findest loyterers and negligent in doing their dutie, those thrust out of thy dooers as vnprofitable, as y^t noble man did in the parable. Luk. 19.12.

It is a thing very necessary & profitable for all masters to looke well to their affaires: and to call their seruants that haue charge vnder them often to an account and reckoning before they runne too farre in arrerages: and if they finde any faultie, yet to deale charitablie, li∣berally, and conscionably with those seruants that are behind in their

accounts, & not able to pay or discharge their debt: as wée may read•• in the parable of the King. Mat. 18.23. And as wée example in that Heathen king Pharao, who tooke occasion euery yéere once (as vpon his birth feast day, which hée made accustomably euery yéere vnto all his seruants,) to examine their trespasses and faultes done against him: to the end that those whome hée found faultie, he might punish thē accordingly: and those that had not offended him, he might promote to higher offices, & giue them greater rewardes to encou∣rage them in well doing: which example would God all masters & rulers would imitate to the glory of God. Gene. 40.20. Then should wée not haue our houses so full of idle seruing men, nor our prison so farced with condemned debters, nor our Countrie so full of idle Roges and beggers.

It is the part of all godly masters to beare charitably with their seruants infirmities, and to vse them courteously and gently at the first, the better to winne them by little and litle to their obedience, af∣ter the example of Christe. Mat. 9.14.

Some masters being moued with couetousnes, had rather vēture their liues by posting after a runnaga••e seruant, then loose the world∣ly profi••e, which they had by their seruants: as Shimei did. 1. King. 2.36.

A Godly man or woman will neuer bée perswaded or counsailed by their seruants, to doe any wicked or vngodly thing against the will of God and his prince: after the example of Iob, whose seruants could not moue him to bée reuenged of his enemies. Iob. 31.31. And of Dauid. 1. Sam. 26.9.24.5.6.

Finally, the master or mistres, ought not through coueteousnesse to estéeme more of his owne profite, then of his honestie, and vpright dealing towardes his seruants•• as by crueltie or deceite to defraude, to withhold their wages from them, that haue dealt faithfully with them. For that rather sauoureth of crueltie then of equitie: to change the seruantes wages, to withholde it vpon light occasion, or to require at their seruants handes to make good and restore, whatsoe∣uer is torne & last, stollen or embeseled, through others default, or o∣therwise not through their seruants negligence: as did Laban to Ia∣cob. Gen. 31.

But at the ende of the seruants terme, the master ought to let him depart quietly, and liberallie to pay him all his wages: specially if

hée perceiue that God hath blessed him by his seruants faithfull seruice, that the seruant may trauell for his owne house another while also, knowing that the order of nature so requireth, that euery one prouide for his owne family. Neither will God haue the seruant defrauded of his iust reward, nor to bée hurt vniustly any maner of waies, either in deceiuing them of their wages, cōpelling thē to serue longer then it is couenāted or their terme lasted, or when their yéeres are expired, to send them away emptie handed. For that God that saw all the couetous dealing of Laban to Iacob doth still behold all vngodlinesse and wrong, and his eye euermore obserueth what iniu∣rie soeuer that masters thinke or doe towards their seruants. Ther∣fore yée masters take héede I say, that yée do nothing to your seruāts but that which is iust, lawfull, & right. For surely the master whose conscience is giltie of the contrarie, & of such misbehauiour towards their seruants, without satisfaction and amends made vnto their ser∣uants shall vndoubtedly bée punished and rebuked of the Lord to his shame: as that cruel hypocrite, hard and couetous man Laban was, Gen. 31.12.

Yea God hath cōmanded thee, saying: the workmans hire and ser∣vants wages, shall not abide with thée vntill the morning. Leuit, 19.13.

When thou sendest thy seruant out free, thou shalt not let him goe away emptie, but shalt giue him a liberall reward of thy shéepe, and of thy corne, and of thy wine, and of that wherwith the Lord hath blessed thée, and remember that thou wast a seruant thy selfe in the lande of Egypt, &c. Deut. 15.12. Exod. 21.

Thou shalt not oppresse an hired seruant that is néedy and poore: by withholding his wages from him, that hée hath earned by his work: neither of the stranger that is in the land, nor of thy brethren. Thou shalt giue him his hire for his day: neither shall the sunne goe downe vpon it. For hée is poore, and therewith susteineth ••he his life, least hée cry against thée vnto the Lord, and that turne to be sinne vn∣to thée. Deut. 24.14. Leuit. 19.19.

If I haue with holden their wages (saith holy Iob:) that laboured for me, or gréeued the soules of the men of my tabernacle, or be an ex∣torcioner, or briber, or cruell man: then let mine arme rot from my shoulders. Iob. 31.13.

Let not the wages of any man, which hath wrought for thée, tary

with thée, but giue him it out of hand. For if thou serue God hée also will pay thée. Tob•• 4.14. Yea Tobit rather added and increased the wages of his man, then diminished one iote for his faithfull seruice; as a most thankefull master, requiting so painefull a seruant in his businesse. Tob. 5.8.12.1.13.1.

Iudith also at her death made hir maid Abia frée, because she had faithfully and truly serued hir all hir life. Iudith. 16.23.

Alexander king of Macedon also in his death bed distributed his kingdome liberally among all his chiefe seruants, whom hée had brought vp of children, and they raigned after his death in his roome: as appeareth. 1. Macha. 1.7.

For equitie and liberalitie is to bée vsed indifferently to all ser∣uants, as appeareth in the parable of the housholder. Matthewe. 20.1.

And to him that worketh, the wages is due, not by fauour, but by debt, and to bée paide therefore vnto thy seruant without grudging. Rom. 4.4. Because the workeman is worthie of his meate. Math. 10.10. And the labourer is worthie of his wages. Neither shalt thou mosell the mouth of the oxe that treadeth out the corne. 1. Timoth. 5.18.

Finally, I will come néere to iudgement and bée a swift wit∣nesse against those that wrongfully kéepe backe the hirelings wages: and oppresse the stranger, and feare not me saith the Lord of hostes. Malach. 3.5.

The dutie of handmaides and seruants to∣wardes their Masters and Dames.

LET euery one abide in the same vocation where∣in hée is called: art thou called being a seruant, care not for it. [For although god hath called thée to serue in this life, yet thinke not thy condition vn∣worthie for a Christian, but reioyce that thou art de∣liuered by Christ from the miserable slauerie of sin and death] But if thou mayest bée frée vse it rather. For he or shée that is called of the Lord being a seruant, is the Lords fréeman or fréewoman: Likewise hée or shée that is called being frée is Christes seruant. Yée are bought with a price, bée not seruants of

men. Brethren, let euery man wherein he was called, therein abide with God sincerely, as in the presence of God. 1 Cor. 7.20.

Let euery seruant be subiect to his gouernour. For there is no po∣wer but of God, of whom the powers and gouernours that be are or∣deined. Whosoeuer therefore resisteth the authoritie of y^e gouernour or master, resisteth the ordinance of God, and they that resist, shall re∣ceiue vnto themselues iudgement, euen both the punishment of the Iudges and Magistrates, and also the vengeance of God: neither are masters or gouernours to be feared of seruants for good workes, but for euill: wilt thou then bee without feare of thy Master or gouer∣nour, do well then, (and be faithfull & diligent in thy seruice) so shalt thou haue praise of the same. For hee is the minister of God for thy wealth: but if thou doe euill (and bee stubborne & rebellious,) then feare, for God hath not giuen him authoritie ouer thee in vaine. Wherfore yée seruants must be subiect & obediēt vnto your masters, not because of wrath or for feare only, but also especially for loue & conscience sake. Rom. 13.1.

Seruants, be obedient vnto them that are your bodily masters, ac∣cording to the flesh, (and haue dominiō ouer your bodies, but not o∣uer your soules: and that) in all things with feare & trēbling, in sin∣glenes of heart, as vnto Christ: not with seruice to the eye as mē plea∣sers, but as the seruants of Christ, doing y^e will of God frō the heart, with good will: and whatsoeuer yée do, do it heartily as to the Lorde, and not vnto men: knowing that of the Lord yée shall receiue the re∣ward of the inheritance, whether yée be bond or free. For yée serue the Lord Christ: but he that doth wrong, whether he be master, or seruāt, shalbe sure to receiue (punishmēt) for y^e wrong y^t hée hath done. For there is no respect of persons with God. Ephe. 6.5. Col. 3.22.

Yée seruants giue ye dutie, to whom ye owe dutie: feare, to whom feare belongeth: honour, to whom yée owe honour: and seruice, to whō seruice appertaineth•• and owe nothing to any but loue. For hée that loueth fulfilleth the law. Rom. 13.

Let as many seruants, as are vnder the yoke (of seruitude:) count their masters and dames worthie of all honour, that y^e name of God & his doctrine be not euill spokē off: & they that haue beléeuing masters, let them not despise thē, because they are brethren: but ra∣ther do seruice, because they are faithfull and beloued, and partakers of the benefite, that is, of the grace of God: as their seruants are,

and hauing the same adoption. 1. Tim. 6.1.

Obey them that haue the ouersight of you, and submit your selues; for they watch for your soules as they that must giue as accounts, that they may doe it with ioy, and not with griefe: for y^t is vnprofita∣ble for you. Heb. 13.17.

Let seruants bée subiect to their masters, and please them in all thinges, not answering againe, neither pickers, ••ilchers, or stealers from them: but that they shall shew all good faithfulnesse and truth towards them, that they may adorne the doctrine of God our Saui∣our in all things. Tit. 2.9.

Seruants, bée yée subiect to your masters and mistresses with all feare, not only if they bée good and courteous: but also though they bée froward and ••estie, for this is thanke worthie, if you for consciēce sake towards God knowing, that God laieth this necessitie or charge vpon you, endure griefe, and suffer wrong••ully. For what prayse is it if when yée be buffetted for your faultes, yée take it patiently (kno∣wing that yée haue well deserued it) but if when yée doe wel, yée suf∣fer wrong, & take it patiently (at your masters or dames hand, with∣out any murmuring, grudging, resisting, taunting or answering a∣gaine) this is acceptable to God (your reuenger) for héereunto are yée called. Yea Christ himselfe also suffered for vs, leauing vs an exāple, that wée should follow his steps, who did no sinne, neither was there guile found in his mouth, who when he was reuiled, reuiled not a∣gaine: when hée suffered, he threatned not, but committed it to him, that iudgeth righteously. 1. Pet. 2.18. Euen so doe yée knowing that Gods eye obserueth what iniurie soeuer your masters or dames either thinke, say, or doe against you, so reuenge it.

Yée seruants, let your loue to God and man whome yée serue, ••ée without dissimulation, abhorre that which is euill, & cleaue diligētly vnto that which is good. Bée not slouthfull to doe your seruice, but be faithfull in heart, and feruent in spirit seruing the Lord, reioysing in hope of Gods blessing, patient in your sufferings, & continue in fer∣uent prayer, both for your selues & your masters. &c. Rom. 12.9. &c.

O yée seruants, know yee not, that to whomsoeuer yée hire & giue your selues, as seruants to obey, his seruants yée are, to whome yée o∣bey: whether it be of sinne vnto death, or of obedience vnto righteous∣nesse: yes, bée yée well assured, that yée cannot be iust, which doe not obey God, and in him your bodily masters and dames, and that eue••

from the heart vnfeignedly, as the true seruants of righteousnes: and as those y^t wholy giue thē their mēbers as seruants to holmes, cleane∣nesse, & all maner of godlines, remēbring that the wages of sinne is death to all y^t giue their mēbers as seruants to vncleannes, disobedi∣ence, and iniquitie, to commit iniquitie vpon iniquitie. Rom•• 6.16.

No man can serue two masters. For either hée shall hate the one, and loue the other: or els leane to the one and despise the other. Mat. 6.24.

The eyes of a manseruant must euer looke vnto the hand•• of his master, and bée diligent to attend vpon them: and the eyes of an hand maiden must looke vnto the hand of hir mistres, to wait attentiuely vpon hir: and they both ought continually to waite vpon the Lorde their God, and call vpon him for mercy and grace, to accōplish their duties to his glory. Psal. 123.

A discréete seruant shall haue rule ouer a lewd sonne, and he shall deuide the heritage among the brethren: that is, shalbe made gouer∣nour ouer the children. Prov. 17.2.

That seruant that honoureth not the sonne, the same honoureth not the ••ather his master which hath entertained him. Iohn. 5. 23.

Hée that kéepeth the fig trée, shall eate the fruite thereof: so hee that waiteth diligently vpon his master shall come to honour. Pro. 27.18.

Séest thou not that they which bée diligent in their businesse, stande before Kinges, and not among the simple people. Prou. 23.29.

Unto the seruant that is wise, shall they that are frée doe seruice. Eccle. 10.26.

Hée that is wise in his businesse, shall finde good: and hee that tru∣steth in the Lord, he is blessed. Prou. 16.20.

Who so is a faithfull and wise seruant, him shall his master make ruler ouer his houshold to giue them their portion of meate in due season: yea, blessed shall that seruant be whom his master when hée commeth shall find diligent, watchfull, and faithfull in doing his du∣tie. For verily hée shalbe made ruler ouer all his masters goods. Mat. 24.45.

But as for the euill & froward natured seruant, which saith in his heart: ••ush, my master doth deferre his cōming, & beginneth to smit••

his fellow seruants and maides, & to eat and drinke with the drunke, and to bée drunke also with tipling & banqueting in his masters ab∣sence: that wicked seruants master will come in a day when he thin∣keth not, & at an houre when he is not aware of, and will cut him off, and thrust him out of his doores, and giue him his portion with hypo∣crites and rebels. Math. 24.25. Luke. 12.42.

The good seruant, that hath béen faithfull ouer litle of his masters goods, & employed it to y^e best commoditie & most profite of his master, that he could in way of honestie & good dealing, shalbe made ruler ouer much, & be receiued into his masters house to bee partaker of y^e same true gotten goods & commoditie with ioy. But that euill & vnprofita∣ble seruant, y^t shall impudently say thus: master, I know y^t thou wast an hard mā, reaping where thou sowedst not, & gathering wher thou strowedst not: I therefore being afraide of thy cruell & hard dealing, went & hid my talent, or goods which thou deliueredst me, in y^e earth, behold yet héere is thine own, but w^tout any increase or profite. That slothfull and idle seruant, I say, that hath béen nothing profitable to his master, nor aduantaged him ought towards his meat, drinke & wages, shall haue that taken away, which was giuen him to vse, and he shalbe cast out as an vnprofitable mēber, into vtter darknes: wher shalbe wéeping & gnashing of téeth, as it is in the parable. Math. 25. 14. Luke. 19.12.

The diligence of the seruants to please their masters, causeth thē to become most deare vnto their masters & dames, & to lacke nothing that may do them good: as yée may reade of the Centurion, who gaue this good report of his seruants for their diligence, that hée could not so soone bid them goe, but they ran: come, but they made hast & came: doe this, or y^t, but they did it faithfully: and therefore he made his ear∣nest prayers vnto God for them when they were sicke to heale them: neither did they want any thing that was necessarie for their preser∣uation or maintenance. Mat. 8.9.

A seruant or labouring man y^t is giuen to drunkennes, shall not bée rich, & he that maketh not much of small thinges committed to his charge, shall fall by litle & litle into pouertie himselfe. Eccle. 19.1.

The Ceremonie, that was vsed in olde time, y^t the seruant shoulde put his hand vnder his masters thigh, & sweare vnto him fidelitie, de∣clareth y^e seruāts obedience towards their masters, y^t they should vow to be faithfull, loyall, & true vnto thē in al their affaires: as appeareth

Abrahams seruant did Gen. 24.2.9. And that they should diligently pray & prayse God for their master & all his: they haue example in the same Abrahams seruant, who did so. Ge. 24.12.47.

The fidelitie, that all godlie seruauntes owe to their masters and dames, ought to cause them euer to preferre their masters businesse and affayres to their owne necessitie: as did that good olde seruant of holie Abrahā, who would neither eate nor drinke vntill hée had done his masters affaires thorowly. In whom also is liuely set foorth the condition and obedience of all faithfull and trustie seruants, for imi∣tation and example to be followed of them. Gen. 24.33. As also in the persō of Iacob, that serued Laban so faithfully many yéeres. Gen. 30. And in the person of Ioseph, y^e faithfull, vertuous, & chast seruant of Potiphers: Gen. 39.41. And in the holie man Dauid, that so oftē en∣dured the crueltie of his master king Saul. 1. Sam. 20. &c.

That they are blessed, which haue their education with good men and serue them faithfully: it doth appeare by Iosua that godlie seruaunt of Moses, who béeyng brought vp euer vnder so holie a Prophet of God, was by that meanes, and the prouidence of God made méet for the high calling of gouernourship, after the death of his Master Moses ouer all the people of Israel: as yée may reade Iosua. 1.1.

A good seruant will both honor & feare his master: as the child doth his father, saith the Prophet. Malach. 1.6.

He that hath knowledge will not grudge when he is reformed, or corrected for his faults: & the ignorant and retchlesse seruant shall not c••me to honour. Eccle. 10.26.

A soft answeare, & mild word, geuen by the seruant putteth away the wrath of an angry master: but gréeuous & reprochful words, with ••aunt for taunt, stirreth vp strife more & more to their further punish∣ment and Gods displeasure. Prou. 15.1.

A foolish seruant despiseth his masters instruction: but hee y^t regar∣deth correction and will amend for it, is prudent. Prou. 15.5.

A scorner loueth not that master that rebuketh him for his faults: neither will he tarrie with the wise. Prou. 15.12.

He y^t refuseth instruction, despiseth his owne soule: but he that obey∣eth correction getteth vnderstanding. Prou. 15.32,

A seruant, that is of a seruile & rebellious nature, will not be cha∣stened with wordes: though hee vnderstande and know what to doe,

yet he will not regard the pacience of his master nor séeke to please him by doing his duetie. Prou. 19.19.

Hée that hateth to be reformed, his life shalbe shortened: and that seruant that abhorreth babling & repeating of words quencheth wic∣kednesse.

He that refraineth his tongue may liue with a troublesome man, and he that hateth babling, & murmuring shall haue lesse euill done vnto him. Eccle. 19.5.6.

Declare not thy masters or mistres secrets or maners, neither to friend nor foe: If thou knowest ought amisse by them, let it dye with thée, & reueale it not for anie opportunitie: so shalt thou be sure to find fauour both before God & man. Eccle. 19.7.8. It was a great griefe & shame to Susannas seruants to heare their mistres slandred or re∣proched with any dishonestie or incontinencie of life: as appeareth. Sus••n. 1.27.

If a seruant say stubbornely vnto his master, I will not doe as it pleaseth thée, though afterward he doe it, yet shall hee displease him that nourisheth him. Eccle. 19.21.

That seruant, that knoweth his masters will and doth it not accor∣dingly, shalbe beatē with many stripes: but he y^t knoweth it not, & yet doth ••ommit faultes worthie of stripes, shalbe beaten but with a fewe strokes. Luke. 12.47.

It is much better to reprooue, thē to beare euill will: and he that ac∣knowledgeth his fault, shalbe preserued from further hurt.

O how good a thing is it, whē thou art reprooued to shew repētance and humilitie, and to promise amendement and obedience: for so shalt thou escape wilfull sinne. Eccle. 20.2.4.

Who so hateth to be reformed is in the way of sinners: but he that feareth y^e Lord, cōuerteth y^e heart, & abhorreth stubbornes. Eccle. 21,6.

A foolish seruant will not suffer himselfe to be taught, and there bée some too wittie to encrease bitternesse. Eccle. 21.12.

For a seruant, that is oft punished cannot be without some scarre, no more then he, that nameth and sweareth by God continually, cā be faultlesse Eccle. 23.10.

A murmuring and grudging seruant, y^t is enuious at his masters liberalitie towardes his fellow seruants, deserueth due reprehension & rebuke, as appeareth in the parable. Math. 20.11.13.

Yea, it is vile impudencie and malapert arrogancie, & a thing vt∣terly

to be abhorred of all maides, and seruants to reproch their ma∣sters children with their faultes to their faces, and to checke or taunt them with vnséemely termes: as Raguels maydes did his daughter Sara: much more impudencie is it for the maide to vse reprochfull wordes to hir mistres hir selfe, reade the storie of Sara Tobit. 3.9.

Séeke not excuses when thou shouldest doe thy worke, neither be ashamed thereof through pride in the time of aduersitie: for better is he that laboureth and hath plentie of all thinges, then he that goeth gorgeously & séekes his dinner, or wanteth bread. Eccle. 10.27.

He that is slouthfull in his worke, is euen the brother of him that is a great waster. Prou. 18.9.

Solomon deriding them that inuent vaine excuses, because they would not doe their duetie, saith: The slouthful seruant saith, O there is a Lion without, I dare not goe for feare least I bee slaine in the stréete. Prou. 22.13.26.13.

As the doore turneth vpon the hookes or hinges, so doth the slouthfull seruant vpon his bedde, and is l••th to rise early to goe about his busi∣nesse. Prou. 26.14.

A slouthfull hyreling hideth his hand in his bosome, and it gréeueth him to put it out againe to his mouth. Prou. 26.15.

The sluggard is wiser in his owne conceite then seuen men that can render a reason. Prou. 26.16.

As Uineger is to the téeth, and as smoke is hurtful to the eyes, so is the slouthfull seruant to them that he serueth: for he is but a trouble and gréefe vnto his master or mistresse, that setteth him about any bu∣sinesse. Prou. 10.26.

It is a shame for the seruāt to be idle, & liue at pleasure & in delights when hee séeth his master worke and take paines: such an honest seruant was Urias, who vtterly refused to liue at ease in Dauids court, so long as his captaine Ioab trauelled in warfare, reade 2. Sam. 11.11.

The diligent and faithfull seruant, that truelie dischargeth the trust that his master hath put him in, shall bée well rewarded: but the idle and sluggish seruant that neglecteth his duetie and is voyde of all care to doe his businesse faithfully is without all excuse, and shalbe iudged of his owne euill déedes: as appeareth in Luke. 17. 17.22.

Seruants, be cōtent with your wages: & accuse not your fellowes falsely or vniustly. Luke. 3.14.

For the vnmercifull, brawling, and currish natured seruant, that hath no pitie on his fellowes, but most cruelly & despitefully v∣seth and intreateth thē both within & without his masters house, shall surely be cast out a doores, and put in prison: where hee shall become slaue to the gaylor, till his crueltie be wel reuenged: as appeareth in the parable. Math. 18.28.

Wicked seruantes doe manie euils vnknowen to their masters: as did the seruants of Abimelech that stopped Abrahams welles of water, vnwitting to their Lord & master, whereby grew great strife & contention: as appeareth. Gen. 21.26.

The seruant, that through vile couetous bribery & lying, slandereth the word of God and profession of his Gospel, shall surely bee pla∣gued as was Gehezi, that lied vnto his master Elisha, &c. as appea∣reth. 2. Kig. 5.21.

A théefe is better then a seruant accustomed to lye: but they both shall haue destruction to heritage. Eccle. 20.24.

The conditions of a lying seruant are euer vnhonest, & their sham•• is euer with them. Eccle. 20.25.

That seruant which either of malice with Iudas, or of rashnes with Peter (or Dauids seruants 1. Sam. 24.5.) shal perswade his ma∣ster to resist the will of God, & to doe anie thing contrary to his word, is to be accounted as a limme of Sathan, & an vtter enemie to his ma∣ster & all godlinesse: reade Math. 16.22.

Yea the day shal come that I will visite all those that daunce vpon the threshold so proudely, which fill their masters houses by cruelty and deceipt, saith the Lord: who hereby threatneth the seruants of y^e rulers & magistrates, which inuade other mens houses & possessions, & reioyce & leape for ioy, whē they can get anie pray to please their ma∣ster withal. Zephani. 1.9.

It is playne robberie and theft for the seruant to take away the good name of his master, or the honor & praise that hee hath deserued, or is due vnto him: this would not Ioab take from Dauid, as appea∣reth. 2. Sam. 12.28.

That seruant, y^t is put in trust with all his masters goodes, & yet de∣ceiueth him, is a most vnthankful wretch, & shall surely be plagued: this would not Ioseph do for no temptation, as appeareth. Gen. 39.8••

The seruant that feareth God, and standeth in awe of his iudge∣mentes as Ioseph did, shall doe no wicked nor villainous act towards his master or mistresse for anie temptation or alluremēts, reade P••∣tiphers wife. Gen. 31.8.

No seruant is bound to obey the wicked commaundements of his Lorde or master, but stoutly in the feare of the Lorde hée ought to re∣sist and refuse them, because there it is better to obey God, thē man: as did the seruants of Saul, who refused to kill the priests of y^e Lorde at their kings cōmandement. 1. Sam. 32.17. & as did his armour bearer, who refused to thrust him thorow. 1. Sam. 31.4.

A faithfull seruant will not slicke to venture & hazard his life and limmes for his masters preseruation, health, & safegard: so did Da∣uids mē, as appeareth. 2. Sam. 23.16. And also Ittay his seruāt. 2. Sam 15.21. and Peter Math. 26.35. Iohn. 18.10.

The seruant that betrayeth his master for rewards, or conspireth the death of their master or mistresse, or otherwise riseth vp against them to hurt or molest them, shall be sure neuer to escape Gods hea∣uie iudgements, but for their rebellion and treason come to a fearfull and horrible end with Iudas. Math, 26. & 27.5. Act. 1.18. and with Iohn. 22. King. 9.14. and Zimri. 1. King. 16.9.

Yea rather it is the part of euery faithfull seruant, if they shall sée or vnderstand of anie perill, dangers, or mischiefe to be comming to∣wards their maisters: foorthwith to tell & vtter them to their master∣and geue them the best counsell they can to the end he may wisely in time preuent them to his further safegarde: for so did the good seruāts of Bethsaba. 1. Sam. 25.14. and of Naaman. 2. King. 5.13. & of Dauid 2. Sam. 18.3. and as Ioseph did to Pharao. Gen. 41.33.

Pleasure is not séemely for a foole, much lesse for a seruant to haue rule ouer princes. Neither is the free vse of things to be committed to him that cannot vse them aright. Prou. 19.10.

Yea, it is a thing hatefull both to God & man, for an handmayde to presume to be heire to her mistresse: reade more Eccle.

Art thou forced with Hagar to start or run away from thy Dame for hir rough dealing with thée: O yet with the same Hagar, call to God for helpe & succour, & returne home againe to thy Dame, & hum∣ble thy selfe vnder her hād as she did, or at least procure some good friēd to write in thy cause to reconcile thée again to thy master, as Onesi∣mus did. S. Paul to his master Philemon. 1.10. For the seuerity of y^e

dame or master should not make y^e seruaunt desperate, nor to neglect hir duety, nor to renounce all obedience, but paciently to endure corre∣ction, and by all meanes to séeke reconciliation: as Hagar did. Gen. 16.4.9.

Yea, though thy master change thy wages neuer so oft, & be some∣what sharpe and hard vnto thée: yet serue thou cōstantly & faithfully, & haue pacience, neither doe thou starte away for anie light occasion offred: but call vpon God & trust in him: so shall he not suffer thy ma∣ster or dame to hurt or abuse thée. Gen. 31.7.

For surely, the propertie of all good seruants is, paciently to tarie out all their terme of yéeres, for which they are bound: yea to endure correctiō, labour and hardnes, as the heate by day & the cold by night, vtterly to abandon all nicenesse, & to forbeare all vaine pleasures & i∣dlenesse. Moreouer, to looke diligently to their masters goodes, that nothing perish vnder their charge by their negligence or default, if any thing be wasted, stolen, or lost by their carelesnesse, to make it good & restore the same, or the value therof to their masters contentmēt. To vse no churlish or ••itter spéech vnto their betters & gouernors, to con∣tent thēselues with their wages, & whē they depart, to go away quiet∣ly & carrie nothing with them of their masters goodes: but that which is their owne. Thus did that godly mā Iacob, as ye may read at large, Gen. 31.38. whose example I woulde wish all godly seruantes to imitate: So should God testifie for their righteous seruice by rewar∣ding them, and blessing them in their owne houses: as he did y^• same Iacob, & manie others. Gen. 30.26. Yea, so should God for their sakes also, blesse & prosper their master & all his houshold, as he did Labans for Iacobs sake. Gen. 39.5.8. & Pharao for Iosephs sake. Gen••

For vpon the faithful seruan••s and maidens, in those dayes will I powre out my spirite saith God. Ioel. 2.29.

But the seruant, that wasteth his masters goods wilfully, shall so∣denly be called to an account of his Lord & master, and beeing founde faultie and culpable, shalbe vtterly thrust out of seruice, and bée forced to make this, or the like pitifull mone, and woeful lamentation: & say, alas, alas what shal I doe, for my master hath put me away: I can neither digge nor labour with my handes to get mine owne lyuing, and to begge I am ashamed, to steale I dare not, alas what shal I now do, what shall I most wretched caitiffe doe: and who will now•• receiue me into their house and seruice. &c. Luke. 16.1.

The seruant abideth not in the hous•• for euer, but is made frée at the terme of his yéeres: but the sonne abideth euer, this is the and difference betwéene a seruant a sonne. Ioh. 8.34.

Happie is he that hath not serued suche as are vnwoorthy of him. Eccle. 25.8.

Yée seruants, ought not to looke for thankes at your masters hāds, as though he were bound so to do, because yée haue done y^• which your master commanded you to doe: for whē yée haue done all those things which are commanded you: yet say, we are vnprofitable seruants, w•• haue but done that which was our duetie to doe. Luke. 17.9.10.

Of diuorcement iudiciall and voluntarie separation, and for what cause a woman may or ought to be diuorced and for what•• not by Gods worde.

WHen a man taketh a wife and marrieth hir, if so be shée finde no fauour in his eyes, because he hath es∣pied some filthinesse in hir: then let him write hir a bill of diuorcement, and put it in hir hand, and sēd hir out of his house, whereby God approoueth not that light diuorcement, but permitteth it to auoyde further incōuenience & mischiefe, as appeareth afterward in. Math. 5.

And when shée is departed out of his house, and gone hir way, and marrie with an other mā: and if the latter husband hate her (also) & write hir a letter of diuorcement, and put it in hir hand and send hir a∣way out of his house: or if the latter man dye which tooke her to wife: then hir first husband may not take hir againe to be his wife, after y^• she is defiled, and séeing that by dimitting hir, he iudged hir to bée vn∣cleane and polluted. For that is abhomination in the sight of y^e Lord: and thou shalt not cause the land to sinne, which God hath geuen thée to inherite. Deut. 24.1. &c.

They say, according as it is written. Deut. 24.4. before. If a mā put away his wife, & shée goe frō him, and become another mās wife, shall he returne againe vnto hir? shall not that lande be polluted, if h•• take such one to wife againe? but thou hast playd the harlot with ma∣nie louers, yet turne againe to me saith the Lord, &c. Iere. 3.1.

It hath béene saide. Deut. 24. before, (whosoeuer shall put away, his wife, let him geue her a testimoniall of diuorcement: but I saie vnto you: whosoeuer shall put away his wife, (except it bee for fornication) causeth her to committe adulterie, (in that hee gi∣ueth her leaue to marrie another by the testimoniall.) And whoso∣euer shall marrie hir that is diuorced committeth adulterie. Math. 5.31.

The Pharasies came and asked Christ if it were lawfull for a man to put away his wife, and tempted him, and hee aunsweared and saide to them: what did Moses Deut. 24. commaunde you? And they saide: Moses suffered to write a bill of diuorcement, and to put hir away: then Iesus replied and saide. For the hardnesse of your hearte, he wrote this precept vnto you: but at the begin∣ning of the creation, it was not so. For in the beginning GOD made them male and female, saying, for this cause shal man leaue his father and mother, & cleaue to his wife, and they twayne shalbe one fleshe, so that they are no more twayne, but one fleshe. Therefore what GOD hath coupled together, let not man separate. Marke 10. 2.&c.

Againe, in the house his Disciples asked him of this matter of di∣uorce: and he saide vnto them, whosoeuer shall put away his wife, and marriage another, committeth adulterie against hir, for the secōd is not his wife, but his harlot.

And if a woman put away her husbande, and bée married to ano∣ther shée committeth adulterie against him. Mark. 10.12. For the second is not her husband.

The woman is in subiection to the man, and bond vnto him by the law vnto him so long as he liueth. So that if while the man liueth, she take an other man, shée shalbe called an adulteresse. Rom. 7.2.3.

Unto the married I commaunde, not I, but the Lorde: let not the wife depart from hir husband. But and if shée depart for hatred, dissention, anger, or anie such light occasion, let hir remaine vnmarri∣ed, or bée reconciled vnto hir husband: and let not the husband put a∣way his wife.

But to the remnaunt I speake, and not the Lorde, if anie brother haue a wife that beléeueth not, if shée be content to dwell with him, let him not forsake hir: and the woman which hath an husband

that beleeueth not, if he be content to dwell with hir, let hir not forsake him. For the vnbeleeuing husband is sanctified by the belée∣uing wife, and the vnbeléeuing wife is sanctified by the husband, else were your children vncleane: but nowe are they holy. But if the vnbeleeuing depart, let him depart; a brother or a sister is not in sub∣iection in such things done without cause: for God hath called vs in peace. For what knowest thou O wife, whither thou shalt saue thine husbande? Or what knowest thou O man, whither thou shalt saue thy wife? &c. But as God hath distributed to all, and called euery one, so let him walke: for so ordaine I in all churches. 1. Cor. 7.10.

A woman ought to bée the wife but of one husbande at once, and therefore being iustly diuorced from hir first husbande, shée ought not to marrie againe: for that were to the slander of the Church, as ap∣peareth in widowes. 1. Tim. 5.9.

Thou, saith God speaking to priestes, shalt not take to wife an whore, or one polluted, or haue an euill name, or are defamed, neyther shalt thou marrie a woman diuorced from hir husbande, because thou art holy vnto God. &c. Leuit. 21.7.14. Ezech. 44.22.

Euery vowe of hir that is diuorced, shall stande in effect with hir, because shee is not vnder the authoritie of man. Numb. 30.10. Sée more in the dutie of husbandes.

Of Widowes and seconde Marriage.

SHée that is left alone, and to be counted in the num∣ber of true widowes in déede, trusteth in God and continueth in supplication and prayers night & day. 1. Timo. 5.5. For so did Anna, the prophetesse as ye•• may reade, Luke 2.36. and Iudith the wydowe of Manasses, Iudith. 16.

Furthermore if any widowe haue children, or nephewes, or kins∣folkes, that are able to relieue and comfort hir, shee ought not to put the Churche to any charge: but to seeke comfort at hir childrens or kinsfolkes handes: who as nature bindeth them, ought to nourishe their mother, and to recompence their kindred. For that is an honest thing, acceptable before God, for the children & kinsfolke, to shew god∣linesse

and liberalitie towards their owne house and familie. 1. Tim. 5.4.

Also a widowe, sayth Saint Paul, ought not to be taken into the number of true widowes in déede, vnder threescore yeeres olde, and that hath béen the wife but of one husbande, and well reported of for good workes, and vnlesse shee haue nourished her children, and lod∣ged strangers, washed the Saintes féete, ministred vnto them that are in aduersitie, and except shee haue bin continually giuen to euerie good worke. For such things are commanded vnto widows, that they may bée blamelesse, and worthy the name.

But the younger widowes, which begin to waxe wanton against Christ, and will marrie to liue in pleasure and delites, or which being ydle, learne to go about from house to house, to prattle like busiebodies, and speake things which are not comely. Such wanton and ydle wi∣dowes. I say saith S. Paul, are dead being aliue: because they are al∣together vnprofitable.

Yea, they haue all readie damnation, because they haue broken their first faith, that is, they shall bée punished with euerlasting death and destruction both of body & soule: because they haue not only there∣by done great dishonour to Christ, in slaundering his Church, and lea∣uing their charge or vocation: but also broken their faith, and forsa∣ken their religion professed. 1. Tim. 5. all.

Euery vowe, othe, or bonde of a widowe wherewith shee hath bounde hir selfe during hir widowhood, to mortifie hir selfe, and hum∣ble hir soule by abstinence, or other bodily exercise, shall stande in ef∣fect against hir, (because the widowe is not vnder the authoritie of man.)

Also euery vowe, bonde, or othe, that shée hath made in hir hus∣bands life time, whereunto hir husbande did consent and agree too, by holding his peace, and not disallowe of it when hée first heard there∣of: shall likewise stande and bee of force agaynst hir after the death of hir husbande: but if hir husbande in his life tyme did euer disanull, or disagrée vnto any such vowe, or bonde of his wife, then after his death, his wife nowe being a widowe, may lawfully breake these vowes and bondes, so by hir made in hir husbandes life tyme, and it shall not bée any sinne for hir so to doe: for the Lorde will forgiue hir: As appeareth, Num. 30.10. &c.

Of second Marriage.

THE woman is bounde by the lawe of Matrimonye vnto the man, while hée lyueth: but if hée bee deade, shée is deliuered and fréed from the Lawe of the man, so that though shée take an nother man to husbande: shée is no adultresse. Rom. 7.2.

I woulde that all men were euen as I myself am: but euery one hath his proper gifte of God, one after this maner, and another after that. Therefore (by permission, not by commaundement) I say vnto the vnmarried, and vnto the widowes, it is good for them if they abide euen as I doe: but if they can not abstaine, then to auoyde for∣nication, let them marrie: and euery womā haue hir owne husband. For it is better to marrie then to burne (with y^e fire of concupiscence and lust). 1. Cor. 7.6,7.

And the wife is bounde by the lawe of Matrimonie, as long as hir husbande liueth: but if hir husbande bée dead, shée is at liber∣tye to marrye with whome shée will, onely in the Lorde: but shee is more blessed if shee so abide in my iudgement, & I thinke that I haue also the spirite of God. 1. Cor. 7.39.

Refuse the younger wydowes (from taking the liberalitie of the poore) for when they haue begunne to waxe wanton agaynst Christe (forgetting their vocation) they will marrie hauing dam∣nation, because they haue broken their first fayth.

Where note that the apostle meaneth suche wydowes, whiche being iustly diuourced from their firste husbandes, marry agayne to the sclaunder of the Churche, and leaue their vocation: for else he doth not reproue the widowes that haue béen oftener married thē once, where he saith: let not a widowe be taken into the number vnder threescore yeere olde, that hath been the wife of one hus∣bande. Yea I will therefore that the younger women marrie and beare children, and gouerne the house and giue none occasion to the aduersarie to speake euill. For certaine are alreadie turned back•• after satan. 1. Tim. 5.11. &c.

No wydowe, saue the widowe of a priest, might not bee permit∣ted to marrie with any priest in the old lawe: as appeareth, Leuit. 21. 14. Ezech. 44.22.

Naomie being not verye olde, and the wife but of one hus∣bande, yet after the death of hir husbande shée would marrie no more, but saide shée was too olde to haue an husbande: as appeareth. Ruth. 1.12.

Ruth also being a widowe, and a yong woman, was commen∣ded by Boaz, because shée followed not young men to marrie them, were they poore or riche, reade hir story. Ruth. 3.11.

To conclude, many men desired Iudeth, when shee was a wy∣dowe, but none had hir company to hir dying day, after the death of hir first husbande manasses, shée gaue hir selfe to contemplation, pray∣ers, and good workes, to the benefiting of hir countrey and people: as appeareth. Iudith. 8.4.16,12.

Likewise Anna the prophetesse, hauing been married but seuen yéeres from hir virginitie, after the death of hir husbande, continued a widowe fourscore and foure yéeres, seruing God in the temple, with fasting, and prayer day and night: as ye may reade in hir life. Luke. 2. 36.

Contrarywise, wydowhoodde was a burden to Thamar the wife of Er, therefore shee cast awaye hir wydowes apparell, and decketh hir selfe braue to play the nought with Iuda, hir father in lawe: as appeareth in hir story more at large, Gene. 38.11.

That widowehood is a plague of God vpon the vngodly, & therfore to the comfort of the godly widows and orphans: let them reade these comfortable sentenses of the scrip∣ture following, gathered to this ende, that therby they seeing what care the Lorde hath ouer them in this their desolate conditi∣on and state, as people least esteemed in the world, may the better attende vnto their vocation in prayer and good workes of the spirite, to the glory of his name, and their perpetuall praise, and euermore fully trust and hang vp∣on his prouidence, whiche neuer decayeth.

IF my wrath be kindled, saith the Lord, against you for your oppression, then will I kill you with the sworde, and your wiues shalbe widowes, and your children fatherlesse. Exod. 22.22.

The children of the oppressour, though they bee many, shalbe destroyed with the sworde, &c. and his widowes shall not wéepe nor lament for him. Iob. 27.13.

Let the children of the oppressour and extorcioner be fatherlesse, and his wife a widowe, &c. let the iniquitie of his father be had in re∣membrance with the Lorde, & let not the sinne of his mother be done away, &c. Psal. 109.8,13.

Therefore shall the Lorde, haue no pleasure in their yong men, neyther will he haue compassion of their fatherlesse, and of their wy∣dowes. For because euery one is an hypocrite and wicked. Esai. 9.17

The foolishe woman saith in hir heart, I shall bée a Lady for euer, I am & none els, I shall not sit as a wydowe, nor desolate, againe nei∣ther shall I knowe the losse of husbande, or children, but shall be a la∣dy and wise for euer: but heare, O thou nice an dilicate dame, thou carelese and retchlesse woman, that art altogether giuen to pleasure and vanitie: for because thou hast not set thy minde to godlines, nor remembred the latter ende thereof. Therefore, both these two things shal come to thee sodainly on one day: namely, widowhood or disolatiō,

and the losse of childrē, euen in their perfection I say, shal they migh∣tily fal and come vpon thee for the multitude of thy sinnes and offen∣ces. Esai. 47.8,9.

I haue wasted and destroyed my people (saith the Lorde) yet they woulde not returne from their (sinnefull) waies. Their widowes are increased by me aboue the sande of the Sea (because I haue slaine their husbandes) I haue brought vpon them the destroyer at noone day, &c. Shee also that hath borne many children hath béene made weake, and lost all; hir heart hath fayled hir, the sunne hath fayled hir whiles it was day, shee hath béen confounded and ashamed: yea vt∣terly dismaide in the middes of her prosperitie, &c. Iere. 15.7.8. &c.

Howe doe I remayne solitarie, and alone like a widowe, we are vnderlings, euen fatherlesse without father: and our mothers are as wydowes, &c. Therefore our heart is heauie for these things. La∣men. 1.1.5.3

The widowes of the wicked and rebellious people, shall eyther be ••layne, or neuer lament their husbands death, but sodenly be taken captiues, & led away prisoners by their enemies: so that they shal haue no time to lament and mourne for their desolation and widowehood. Psal. 78.6.4.

Yee shall not trouble any wydowe, nor fatherlesse childe, if you vexe or trouble such, and so shée call and crye vnto mee•• I will surely heare hir cry, saith the Lorde: and then shall my wrath bée kyndled, and I will kyll you with the swoorde, and your wyues for a iust plague vpon such oppressours, shall bée widowes, and your children fatherlesse. Exod. 22.22.

Thou shalt not peruert the right of the straunger, nor of the fa∣therlesse, nor take a widowes raiment to pledge. Deut. 24.17.

They that cast out widowes emptie, and breake the armes of the fatherlesse (that is, that not only doe not shewe pitie vnto the wi∣dowe and fatherlesse, but oppresse them) euen snares shall compasse them rounde about, and manifolde afflictions shall vexe them. Iob. 22.9,10.

Some wicked ones there bée, that leade away the asse of the fa∣therles, and take the widowes oxe to pledge, and that doeth euill entreate the barren, neyther doe they any good to the widowe. Therefore such mercilesse men, shall not bée pitied nor lamen∣ted

when they fall, because they neuer pitied others. Iob. 24.3. 21.

This is the heritage and portion of a wicked tyraunt, and op∣pressour of widowes and orphans with God: namely, his children, though they be many in number, shall be destroyed with the swoord, and his posteritie shall begge their bread: his remnant shall be buried in death and obliuion, and his widowes shall not weepe, nor any la∣ment for him. Iob. 27.13.15.

I deliuered the poore that cryed; and the fatherlesse, and him that had none to helpe him. The blessing of him, that was ready to pe∣rish, came vpon me, and I caused the widowes heart to reioyce, saith Iob, to signifie what we ought to do also, if we will be counted in the number of the godly. Iob. 29.12.13.

Yea, if I restrayned the poore of their desire, or haue caused the eyes of the widowe to fayle by long wayting for hir request, or haue eaten my morsetles alone, and the fatherlesse haue not eaten there∣of: for from my youth, he hath gone vp with me, as with a father, and I haue nourished him: and from my mothers wombe, I haue been a guide vnto the widow, and maintained hir cause, I haue séene none perishe for want of clothing, nor any poore, without couering: If I haue lift vp my hande against the fatherlesse and widowe in the gate, to oppresse them, and to doe them iniurie, when I sawe that I myght helpe them: then let me be counted for a most wicked man, and let myne arme rotte off, and bodye fall in pieces. Iob. 31.16.

GOD he is a father of the fatherlesse, and a iudge of the wy∣dowes, euen GOD in his holy habitation, maketh the solitarie to dwell in families, and deliuereth them that are oppressed. Psalm. 68.5,6.

I will surely blesse their widowes with increase, and will satisfie the poore with bread. Psal. 132,15. This was perfourmed in the poore wydowe of Sarepta. &c.

Let the chyldren of the oppressour and extortioner bee father∣les, and his wife a widowe, let his children be vagabondes, and begge their breade out of desolate places, let the extortioner consume all that hee hath, and the straunger spoyle his labour: let there bée none to extende pitie and mercie vnto him, neyther let there bée

any to shewe compassion vpon his fatherlesse children and widowe. Let his posteritie be destroyed, and in the next generation following, let their names be quite put ont. Finally, let the iniquitie of his fa∣ther be had in remembrance with the Lorde, and let not the sinne of his mother be done away, but let them alway bée before the Lorde, that he may cutte off their memoriall from the earth. Psal. 109.9.

The Lorde kéepeth the straunger, hée releeueth the fatherlesse and widowe: (euen all them that are destitute of worldly meanes and succour) but he ouerthroweth the way of the wicked. Psalm. 146.9.

The Lorde will destroy the house of the proude men: but hée will stablish the borders of the widowe that feareth and loueth him. Prou. 15.25.

Learne to doe well, seeke iudgement, relieue the oppressed iudge the fatherlesse, and defende the widowe. Esai. 1.17.

Woe bée vnto them, that decree wicked decrees, and write grée∣uous thinges to kéepe backe the poore from iudgement, and to take a∣way the iudgement of the poore of my people: that widowes may bée theyr pray, and that they may spoyle the fatherlesse. Esai. 10.1.

They execute not iudgement for the fatherlesse and widowe, nor for the poore of the lande, and shall I not visite them for these thinges sayth the Lord? to be auenged of such wicked doers. Ieremie. 5.28.

Thus saith the Lorde, Execute yée iudgement and righteousnesse, and deliuer the oppressed from the hande of the oppressour, and vexe not the stranger, the fatherlesse nor the widowe. Doe no violence, nei∣ther shed innocent blood in this place, &c. Iere. 22.3.

The wicked like Lyons catch the pray, rauishe widowes, and deuour men. Ezech. 19.6.7.

In thée, O wicked citie Ierusalem, in thée I say, haue they despised father and mother, in the middes of thee haue they oppressed the straunger, in thée haue they vexed the fatherlesse and the widowe. E∣zech. 22.7.

Thus sayth the Lorde, Execute true iudgement, and shewe mercy and compassion euery man to his brother, and oppresse not a widow, nor the fatherlesse, the stranger nor the poore. &c. Zacha. 7.9.

I will bee neere to you to (heauie) iudgement, and I will bee a swift witnesse against the soothsayers, and all the adulterers, and a∣gainst false swearers, and against all those, that wrongfully keepe

backe the hirelings wages, and vexe the widdowes, and the father∣lesse, and oppresse the stranger, and feare not me saieth the Lorde of ho••es. Mala. 3.5.

Come say the wicked, let vs oppresse the poore that is righteous, and let vs not spare the widdowe, nor reuerence the white haires of the aged. Wisd. 2.10.

Woe bée vnto you Scribes and Pharisées, Hyppocrites, for yee deuoure widdowes houses, euen vnder a colour of long prayer: wherefore yee shall receiue the greater damnation. Mat. 23. 14. Mark. 12.40.

There are a sort of hypocrites (saith Saint Paule) which créepe into houses, and leade captiue simple women laden with sinnes, and led with diuers lustes, which women are euer learning, and neuer able to come to the knowledge of the truth. 2. Tim. 3.6.

I tell you of a truth, (saith Christe) many widdowes were in Is∣rael in the daies of Elias, when heauen was shut thrée yéeres and sixe monethes (and the men dyed by reason of the great famine, that was generally ouer all the land:) but vnto none of those widdowes was Elias the Prophet sent, saue vnto a certaine poore widdowe in Sarepta, a Citie of Sydon. Luke. 4.25. Whome God had com∣maunded there to sustaine him, as 1. Kings. 17.9.

Honour widdowes that are widowes indéede, that is, take care for them that are left alone, and haue no maner of worldlie meanes to helpe themselues with. But if any widowe haue either chil∣dren or nephewes, let them her children, friends, and kinred, learne first to shew godlinesse and kindnesse towardes their owne house, and to recompence their kinred, for that is an honest thing, and ac∣ceptable before God. Contrariwise, if there be any that prouideth not for his owne, and namely for them of his housholde and kinred, he denieth the faith, and is worse then an infidel. 1. Tim. 5.3.

Moreouer, let not a widowe be taken into the number of those, that shall haue the reliefe of the Congregation, and be chargeable to the Church, vnder threescore yeere old, that hath béen the wife of one husband, & well reported of, being continually giuen to euerie good worke. And refuse the younger widowes.

But if any faithfull man or faithful woman haue widowes, let them minister vnto them, that is, let the childe nourishe his mother being a widow, or the kinsman or kinswomā, relie••e her poore kins∣woman,

as nature bindeth them to their abilitie: and let not the Church bée charged with relieuing such widowes that haue weal∣thie friends, that there may be sufficient for them that are widowes indéede, and lacke friendes and kinsfolkes, & all other worldly helpes and meanes, to succour them. 1. Tim. 5. all.

When the number of the Disciples grewe, there arose a murmu∣ring of the Grecians towards the Hebrwes, because their widowes were neglected in the dailie ministring and distributing of the almes among the poore. Acts. 6.1.

Pure religion and vndefiled before God, euen the father, is this, to visite the fatherlesse and widowes in their aduersities, and to kéepe himselfe vnspotted of the worlde. Iames. 1.27.

The Lorde accepteth not the person of the poore, but hée heareth the prayer of the oppressed. The most high despiseth not the desire of the fatherlesse, nor the widowe when shee powreth out her prayer. Doth not the teares runne downe the widdowes chéekes? and her crie is against him that caused them, or wrong thē out by violence, iniurie, and oppression, [for from her chéekes doe they goe vpp into heauen, and the Lorde which heareth her, doth accept them, and put those teares into his bottell.] And the Lorde [which is a Iudge of widowes] will not bée slacke, nor the almightie [which is the God of vengeance] will not tarrie long from them: til he haue smitten in sunder the loines of the vnmercifull, and auenged himselfe of the vn∣godly: till he haue taken the multitude of the cruell, and broken the scepter of the vnrighteous: til he haue iudged the cause of the widow, and comforted the fatherlesse and oppressed with his mercie, and re∣warded their enemies according to their déedes. Eccle. 35.13.

The dutie of olde women.

THe elder women likewise, teache and exhort, as mothers or ma∣trones, that they bée sober, honest, discréete, sound in faith, in loue, and in patience, and that they bée in suche behauiour as becom∣meth holinesse, not false accusers, nor giuen to much wine: but tea∣chers of honest things: that they may be able [both with doctrine and good example of life] to instruct the young women to be sober minded also, and that they loue their husbandes, that they loue their childrē, that they be discréet, chaste, kéeping at home, not running to and fro,

without necessarie occasion, which is a signe of lightnesse: that they bee good, vertuous, and subiect to their husbands, y^t the word of God bée not euill spoken of, &c. Titus. 2.3.

Cast away prophane and olde wiues fables, & exercise your selues vnto godlinesse. 1. Tim. 4.7.

Yee shall not vse witchcraft, nor obserue times. Leuit. 19.26.

Let none bee founde among you, that maketh her sonne or her daughter to goe through the fire, or that vseth witchcraft, or is a re∣garder of times, or a marker or obseruer of the flying of foules, or a sorceresse, or a charmer, or that counsaileth with spirites, or a sooth∣sayer, or that asketh counsaile of the dead, [as the witch of Endor did] for all that doe such things are abhomination vnto the Lorde, and shalbe stoned to death. Deut. 18.10.11.

Thou shalt not suffer a witch to liue. Exod. 22.18.

Soothsaying, witchcrafte, and dreaming is but vanitie, and a minde that is occupied with fancies is as a woman that trauel∣leth. Eccle. 34.5.

The witches children, and the séede of the adultresse and the whoore, are both alike abhominable and detestable to GOD. Esay 57.3.

Thrée sortes of men [or women] my soule hateth, and I vtterlie abhorre the life of them: A poore woman that is proude, and a riche woman that is a liar, and an old woman that doteth in lust, and is become an adultresse. Eccle. 25.2.

Age is a crowne of glory, when it is founde in the way of righte∣ousnesse [and is ioined with vertue] els the wickedder they are, the more they are to bée abhorred. Pro. 16.31.

The crowne of the aged & old folkes is to haue much experience, and the feare of God is their glorie. Eccle. 25.34.

Oh howe comely a thing is wisdome vnto aged folke, and vnder∣standing and prudencie to men and women of honour. Eccle. 25.4.5.

Speake thou that art the elder, for it becommeth thée: but yet so that it be with sounde iudgement, and hinder not musicke: powre not out great sentences, or words of importance, where there is no audience, & shew not foorth wisdome out of time. Eccle. 32.3.

Oh howe pleasaunt a thing is it when gray headed folkes can behaue them selues iustlie, and when the elders can giue

good counsaile. Eccle. 25.5.

The bewtie of young women is their strength, and the glory of the aged is the gray head. Pro. 20.29.

They that haue gathered nothing in their youth, how should they finde reliefe & sustenance in their age. Eccle. 25.3.

They that are olde in wicked life, the sinnes that they committed in their youth, shall come to light to their distruction, as in Daniell 13. 52. appeareth in the storie of the two olde leacherous Iudges.

Though the wicked liue long, yet shall they bée nothing regar∣ded, and their last age shalbe without honour. Wisd. 3.17.

But though the righteous bee preuented with death, yet shall hee bee at rest. For the honourable age is not that which is of long time, neither that which is measured by the number of yeeres: but wisdome is the gray haire, and an vndefiled life, is the olde age. Wisd. 4.7•• 8.9.

Therefore better is a poore and wise childe, then an old and foolish woman that will not bée admonished. Eccle. 4.13.

Yea, it is no shame for the aged to learne of the young: but a great shame and rebuke for olde folke to contende with youth, and to dis∣daine to be instructed of them. Eccle. 42.8.

Your strength is deuoured and spent, yet yée know it not: yea gray haires are here and there vpon you: yet will ••ée not know them to be tokens of your manifold affliction for your sinnes. Hosea. 7.9.

The worthie praise and due commendation of all godly wise women, with their vertuous pro∣perties, and commendable conditions.

VVHo so findeth a vertuous woman, and is ioined with her in marriage as his wife, findeth a good thing, and is bles∣sed, or receiueth fauour of the Lord. Prou. 18.22.

House and riches may a man haue by the heritage of his fathers or elders: but a prudent wife, and discrete woman is the gift of the Lorde, and commeth of him. Pro. 19.14.

A vertuous woman, is a noble gift of God, which shalbe giuen for a good portion vnto such as feare God. Eccle. 26.3.

A faithfull, honest, shamefast, and manerly woman, is a double grace and a gift aboue other gifts: and there is no weight to be com∣pared to her continent minde. Eccle. 26.15.

A woman of few words, of a good heart, and a wife that is peace∣able and wise, is a speciall gift of God: and there is nothing so much worth as a woman well instructed and nurtured. Eccle. 26.14.

A wicked woman is giuen as a reward to a wicked man: but a godly woman is giuen to him that feareth the Lorde. Eccle. 26. 24.

Hée that hath gotten a vertuous woman hath a goodly possession, shée is vnto him an helpe like vnto himselfe, and a piller to rest vpon. Eccle. 36.24.

A wise woman is an heritage vnto her husbande. Eccle. 22. 4. 5.

A wise and good woman is a rich portion of the Lorde, yea her grace is aboue golde, and the gift of her honestie not to bée valued. Eccle. 20.

Happie and blessed is the man that hath a vertuous wife, for the number of his yéeres shall bée double. Eccle. 26.1.

Well is hée that dwelleth with a woman of vnderstanding. Eccle. 25.

A friende and a companion come together at oportunitie: but aboue them both is a wife that agréeth with her husbande. Eccle. 40.23.

Thrée things reioyce my heart, and by them am I beautified before God and men. The vnitie of brethren, the loue of neighbours, and a man and wife that agrée well together. Eccle. 25.1.

Children and the building of the citie, maketh a perpetuall name: but an honest woman is counted aboue them both. Eccle. 40.19.

An honest woman maketh her husband ioyfull, and shée shall fill the yeeres of his life with peace. Eccle. 26.2.

Whether the man bee riche or poore, hée may haue euer a merie hearte, and a chéerefull countenance towards the Lorde, that hath a good wife. Eccle. 26.4.

For the grace of a good and louing wife reioiceth her husband, and féedeth his bones with her wisedome and vnderstanding. Eccle. 26.

Yea, as the Sunne when it ariseth, is an ornament in the high heauens of the Lorde: so is the vertuous woman and wife the bew∣tie of her house. Eccle. 26.16.

A faire woman reioiceth her husband, and a man loueth nothing better. Eccle. 36.23. Especially, if there be in her tongue gentlenes, méekenesse, and wholesome talke. For then is not her husband like other men. Eccle. 36.23.

For as the cléere light is vpon the holy candlesticke: so is the bew∣tie of the face vpon an honest body. Eccle. 26.7.

And like as the goldē pillers are vpon the sockets of siluer, so are the faire féete of a woman that hath a constant mind. Eccle. 26.18.

The feare of the Lorde is the beginning of wisdome, & was made with the faithful in the mothers wombe: it shall goe with the chosen women, & shalbe knowen of the righteous and ••aithfull. Eccle. 1.15.

Perpetuall are the foundations that are laide vppon a strong rocke: so are the commandementes of God in the heart of an holie woman. Eccle. 26.19.

A good woman is a fountaine of blessednesse, and ioy of life, shee will bée as the louing Hinde & pleasant Roe, delighting her husband continually. Prou. 5.18.

A gracious and modest matron atteineth honour: and the strong men get riches, Prou. 11.16.

An holy woman will worship the Lorde: and she that is shame∣fast will reuerence her husband. Eccle. 25.

For a woman that honoureth her husbande shalbe iudged wise of all: but shée that is shamelesse, and despiseth her husband shalbe bla∣sed for her pride. Eccle. 26.27.

A holy woman that is married, is counted as a tower against death to her husband. Eccle. 26.23.

Yea, a vertuous and huswifely woman is the crowne of her hus∣band. Pro. 12.4.

A wise woman buildeth her house, by taking paine to profite her familie, and to doe that which concerneth her dutie in her house: but the foolish wife plucketh it downe, and destroieth it with her owne idle handes. Pro. 14.1.

For where no hedge is, there the possession or goods are spoiled: and where no huswife is [there the husband and family lacketh, and the] friendlesse mourneth. Eccle. 36.25.

Therefore, who so findeth a vertuous, honest, faithfull, and a painefull woman, saith Bethsabe to her sonne Solomon, he is bles∣sed of God, for she is far more worth then pearles & precious stones. Pro. 31.10. &c.

For the heart of her husband may safely trust in her (wheresoe∣uer hee goeth:) so that hee shall bee sure neither to fall into po∣uertie, nor to haue néed to fall to robbing and spoiling of other, nor to vse any vnlawfull shifts, or wicked meanes to get his liuing. Pro. 31.

Yea, shée will doe him good, and not euill all the dayes of her life.

Shee occupieth wooll and flaxe, and laboureth gladly and chéere∣fully with her handes.

Shee is like a Merchants ship, that bringeth her victuals from a farre countrie,

Shee is vp in the night season to prouide meate betimes for her housholde, and worke and foode for her maidens.

Shee considereth lande, and purchaseth it with the true gotte•• gaines of her sore trauell: and with the fruite of her handes, shee planteth a Uineyarde.

Shee girdeth her loynes with strength, and fortifieth her armes to labour, and if shée perceiueth that her huswiferie or merchandize doth good: her candle goeth not out by night.

Shee laieth her fingers to the spindle, and her handes taketh holde of the distaffe.

Shee openeth her hands to the poore, yea shée stretcheth foorth her hands to such as haue néed [and relieueth them with her liberalitie.]

Shee feareth not the cold and snowe of the Winter, neither shall the stormes thereof hurte her, or her housholde: for all her familie, and housholde folke (by her industrie) are clothed with scarlet [and warmely prepared to indure cold weather.]

Shee maketh her selfe carpets, and faire ornamentes for (hous∣hold stuffe) her clothing and garments also is white silke, purple and ••ine linnen.

Her husbande also is much knowen, and set by in the gates and assemblie of the Iudges and Magistrates, when hee sitteth among the rulers of the lande.

Shee maketh fine linnen, and cloath of silke, and selleth it, and de∣liuereth girdles vnto the merchant.

Strength and honour is her clothing, or the inward apparrell of her spirite, and in the latter day shée shall reioice.

Shée openeth her mouth with wisdome, and in her tongue is the lawe of grace, [yea her tongue (I say) is as a booke whereby on•• may learne manie good things] for she delighteth to talke of the law, and worde of God reuerently.

Shée ouerséeth and looketh well to the waies of her familie and housholde, and eateth not her bread with idlenesse.

Her children rise vp and call her blessed, or doe her reuerence and aske her blessing: and her husbande shall make much of her, and praise her, saying:

Manie daughters there bée that haue done vertuously, and ga∣thered riches together: but thou surmountest them all.

Giue her therefore of the fruite of her owne handes: and let her owne workes praise her in the gate. Forasmuch (I say) as the most honourable are clad in the apparrell that shee hath made, con∣fesse her diligent labours, and giue her, her due deserued commen∣dation therefore.

For as for fauour it is deceitfull, and bewtie is but a vaine thing: but a woman that [is huswifely] and feareth the Lord, shall bée praised and commended both of God and men. Pro. 31.10. &c.

And shee that is continuallie giuen to euery good worke, shall bée well reported of for her vertues. 1. Tim. 5.10. Reade more of th•• praise of women in virgins, wiues, &c.

The Kinges daughter is glorious within. Psal. 45.14.

Moreouer, that women are to bée praised, and highly commen∣ded of all, for their creation and necessarie vse we may see in the first woman, and great grandmother of all women, Eue or Heua, who as shee was the last creature that God made in Paradise: So was she not made of the verie materiall moulde of the earth, as the man Adam and other creatures were: but of a more excellent sub∣stance, not of the head nor of the foot, but euen of the rib or bone taken out of the side of man, which God did to the end she should not be his Ladie, nor handmaid, but bone of the mans bones, and fleshe of his flesh, & indéede most déere and néere vnto him, in equalitie of loue and friendship, and the best and most naturall helpe and comfort meets for man in all his sicknesse and infirmities: and therfore is she called woman, because she was taken out of man. For before the woman

was created, God taking a generall viewe of all his other creatures that he had made of the earth, could not fynde one worthy enough to accompany man in humaine societie & felowship: therefore God cre∣ated the woman, as a very necessary helper and mate méete for man only. Yea, before the woman was created, mankinde was vnperfit and like an vnfinished building: but when shée was formed & made, then the worke of mankind was fully finished & made perfite for the propagation of man, & his encrease vpon earth, as ye may read in the life of Heua in the 7. Lampe of Uirginitie. Gene. 1. and 2. &c.

In woman did God first make his promise of the blessed séede to comforte man, saying. The séede of the woman shall treade downe the heade of the serpent. Gene. 3.

The woman is the glory of the man, or receiueth hir glory in commendation of man, and therefore is subiect, as the man is the Image and glory of God, or the image of Gods glory in whom his maiestie & power doth shine concerning his authoritie, for y^e man is not of the woman, but the woman of the man, neyther was the man created for the womans sake: but the woman for the mans sake. Therfore ought the womā to haue power on hir head: (that is some∣thing to couer hir head as well when shee prayeth as at all other times, in signe of subiection) because of the Angels, to whom they al∣so shew their dissolution & not only to Christ. Neuerthelesse, neyther is the man without the woman, neyther the woman without the man in the Lorde who is authour and mainteyner of their mutual coniunction. For as God made the woman of man, so nowe is man multiplyed by the woman, for as the woman is of the man, so is the man also by the woman, but all things are of God. 1. Cor. 11.7. &c.

Doeth not nature it selfe teach you, that if a man haue long haire (as women vse to weare) it is a shame vnto him? but if a woman haue long haire, it is a prayse vnto hir: for hir long haire is giuen vnto hir of God for a couering, or to the end shee should trusse it vp a∣bout hir head, to declare that shee must couer hir head. 1. Cor. 11.14. 15.

Honour is to be giuen of the man vnto the woman as vnto the weaker vessell, and yet as fellowe heyre together with man of life e∣uerlasting. 1. Pet. 3 7.

Also, that women are worthy to be praysed and duely commen∣ded for their faith, religion, repentance, loue and obedience to God

and his woorde, it is manifest by the examples of Anna, Bernice, Candaces O. the Cananitesse of Damaris, Dorcas, Elizabeth, Eu∣nice, Huldah, Ioanna, Lydea, Loyis, Marie the Uirgin, Marie Mag∣dalen, and all the other Maries, Martha, Phebe, Persis, Priscilla, Philips 4. daughters, Rahab, Ruth, Samaritesse, both the Saraes, Susanna, Salomen, Triphona, Triphosa, the woman of Abell, the woman with the bloodie issue, Sarepta, the mother of the 7. sonnes of the Machabees, and other, as you may reade at large in their seue∣rall liues and stories.

And that women are to be extolled for their holinesse, deuotion, feare of God, iustice, vprightnesse, and other like vertue and godli∣nesse, it euidently appeareth by the liues of these most holy & deuoute women: viz. Anna, Debora, Cananitesse, Elizabeth, Ester, Hanna, Hagar, Hulda, Ioanna, Iudi. Lady cōmēded of S. Ioh. Leah, Loyis, Lydea, Marie y^e virgin, y^e other Maries, Rahel, Rezpa, Sara y^e wife of Abraham, Sara the wife of Tobit, Susanna, Philippe the Euange∣listes foure daughters.

Likewise that women are to be praysed for their excellent witte, wisedome, learning, prophesiyng, skil in arts, pollicy in gouernment, strength, audacitie to bring mightie memorable things, and worthy valiant actes to passe for the deliuery of them selues and Gods peo∣ple: It doth most notably appeare in the liues and stories of these fa∣mous and godly women, Deborah, Quéene Hester, Iaell, Iudith, the woman of Abell, Abigail, Bethsabe, the mother of the quicke childe before Salomon, Micholl, the quéene of Saba, the Shunami∣tisse, Hulda, Hanna, Sara the daughter of Raguel, Sara, Rebecca, Rahab, Ruth, Elizabeth, y^e virgin Marie, Marie Magdalen, the mo∣ther of the seuen sonnes in the Machabees, Miriam, Naomie, the wo∣man of Tekoa, Phillip the Euangelistes foure daughters virgins, Pilates wife, the woman of Thibez. Also of Sherah, that built thrée great cities, of the Shunamites y^t built a house or lodging for the mā of God, and recouered hir possession, and of y^e importunate widow of Samaria, & of Rispa that built a tent ouer the dead carkasses of hir sonnes &c. whose stories are both worth the diligent reading, and of∣ten imitating of all the godly.

Againe, that women are to be greatly lauded, and of all imitated for their curtesie, hospitalitie, liberalitie, almes déedes, & good workes: Yee may reade in the liues of Abigail, Dorcas, Ioanna, Iudith, Ly∣dea, Marie the mother of Iames, Marie Magdalen, Martha, Marie

the mother of Iohn, Marke, Phebe, Priscilla, Rahab, Rebecca, the virgin Marie, the poore widowes, the woman of Bahurim, Saphi∣••a, Sarepta, Shunamitesse, Susanna, Triphona, and Triphosa, Ta∣li••ha widowe of Ierusalem &c. whose good workes as they all pro∣céeded of a liuely faith the had in God, so are they to be commended & imitated continually of all the true faythfull children of God, to his glory, and the benefite of his Church and congregation.

Furthermore, that women are to be praysed for their fidelitie, loue, reuerence, good counsell, & obedience towards their husbandes: it may appeare in the stories of Adah, Abigail, Bethsheba, Drusilla, Hester, Michol, Phinees wife, Rahell, Rebecca, Sara, Zillah, Pi∣lates wife, the virgin Marie, Elizabeth.

As also for their motherly care, naturall loue, and vertuous e∣ducation of their chlidren, it is euident in Anna, the woman of Cana∣an, Edna, Hanna, Hagar, Iehosheba, Loyis, Ladie commended of S. Iohn, Marie the virgin, Naomy, Ieroboams wife, Rizpa, Rebecca, Samsons mother, the mourning mother, as in Esdras, mother of the seuen brethren, the widowe of Sarepta and of Nahum.

And for their curtesie and kindenesse towards their alience kin∣red and acquaintaunce, yee may reade in the liues of Bethsheba, E∣lizabeth, Ester, Iehosheba, Marie the virgin, Marie Magdalē, Rahel, and sundrie others.

Besides, for their obedience and good behauiour towardes their parentes, gouernours and betters, yée may sée in the story of Ester, Iepthas daughter, Ruth, Orpah, Sara, Abra, Hagar.

Moreouer, such women as were praysed for their nobilitie, royall parentage, great riches & estimation in the worlde, were Elizabeth, Naomy, Marie the virgine, Lady commended by S. Iohn, Shuna∣mitesse, Sara the wife of Abrahā, the woman of Abell, Iudith, De∣bora, and many others.

Such as were poore and godly, were Anna, Marie the virgine, Naomy, Sarepta, Shunamitesse.

Such as were commended for their beautie, chastitie, modesty, & vir∣ginity, were Abigail, Abisage, Bethsabe, Dinah, Ester, Heua, Ieph∣tas daughter, Ieminah, and all Iobes daughters, Iudith, Kezia, Re∣renhapha, Marie the virgin, Rebecca, Rahell, Sara, Susanna, Tha∣mar the daughter of Dauid, Uasti, &c. Ruth Anna.

Such as are praysed for their womanly pitie and compassion to

shed innocent blood, are Puah, & Shiphrah, the two godly midwiues of Egypt, Rahab the wife of Bahurim, the mother of the quicke child before Salomon, Hester, the virgin Marie, Pharaos daughter y^e pre∣serued Moses, Ihosheba that saued Ioas hir brother from the blooddy handes of Athalia, and Pilates wife, who counselled hir husbande in no wise to consēt to shed the innocent blood of our sauiour Christ, &c.

Such as are woorthily commended for their Industrie, sore la∣bour and paynes taking for their liuing and sustenance, are Anna, Heua, Lydea, Naomy, Ruth, Dorcas, &c. as may appeare in their liues and stories more at large in the 7. Lampe.

Suc••e as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse, are Hanna, Hagar, Iepthas daughter, Leah, Marie the virgin, Susāna, Sara the wife of Tobie, and many other.

Finally, such as are for their obedience to God, more then man, & for their constancie in the trueth, chose rather to suffer persecution, yea violent death & martyredome, then to offend god, are most high∣ly to be extolled and had in admiration and remembraunce to all po∣steritie: are these godly & vertuous zealous women, Puah, Shiphrah Rahab, Iepthas daughter, Hanna, Hagar, Leah, Marie the Uirgin, Sara the wife of Tobit, Susanna, the woman of the Machabites, & the mother of the seuen sonnes of the Machabits the lambes wife our vertuous soueraigne Queene Elizabeth, &c. as to their perpetu∣all renowne, and all faithfull Christians godly example may & doth appeare to y^e deligēt reader in the seueral liues of these holy women, set forth in the 7. Lampe.

The disprayse of wicked and foolishe women.

A Wicked woman is giuen as a rewarde to a wicked man. Eccle•• 26.24.

I finde more bitter then death, the woman whose heart is as nettes and snares, and her hands as bandes: he that is good before God shall be deliuered from hir: but the sinner shall be taken by hir. Eccle. 7.28.

A shamelesse woman contemneth shame, and is compared to a dogge. Eccle. 26••25.

Shée that dispiseth hir husbande, shall be blased for hir pryde. Ec••le. 26.27.

Shée that maketh hir husbande ashamed, or behaueth hir selfe dishonestly, is a corruption in his bones. Prou. 12.4.

A fayre woman without discreete maners, is like a ring of gold in a swines snowt Prou. 12.22.

A foolishe daughter shall be litle regarded, and shee that liueth disho∣nestly is hir fathers heauinesse. Eccle. 22.3.

Shée that is bolde and past shame, dishonoureth both hir father and hir husband, the vngodly shall regarde hir [because shee is not in∣feriour vnto them in wickednesse] but both hir father and hir hus∣bande shall dispise hir [for hir folly and wickednesse] Eccle. 22.4.

A dronken woman, and such a one as can not bée tamed is a great plague, for shee can not couer hir owne shame. Eccle. 26.8.

The wickednesse of the man is better then the good intreatie of a woman, (to witte) of a woman that is in shame and reproche: for it is better to bée with an ill man, then with a friendely woman that putteth one to shame and rebuke. Eccle. 42. 14.

Yée adulterers and women that breake matrimonie, knowe yée not that the friendship of the worlde is enmitie with God? Iam. 44.

There are some simple women laden with sinnes, and led with di••ers lustes, which are euer learning, & yet are neuer able to come to the knowledge of the trueth. 2. Timo. 3.6.

Pryde was not created in men, neyther wrath in the generati∣on of women. Eccle. 10.19.

The greatest heauinesse is the heauinesse of the heart, and the greatest malice is the malice of a woman. Eccle. 25.14.

Giue mee any plague saue onely the plague of the heart: and a∣ny malice saue the malice of a woman, for all wickednesse is nothing to the wickednesse of a woman. 25.15.

Giue mée any assault saue the assault of the heart: or any ven∣geance saue the vengeance of the enemie or woman. 16.

There is not a more wicked head then the head of a serpent, and there is no wrath aboue the wrath of a woman. Eccle. 25.17.

All wickednesse is but litle to the wickednesse of a woman, th•• portion of the vngodly shall fall vpon hir. Eccle. 25.21.

I had rather dwell with a Lion and Dragon, then to kéepe hous••

with a wicked wife. Eccle. 25.18.

It is better to dwell in a corner of the house toppe, then with a brawling or contentious woman in a wyde house. Prou. 21.9.25. 24.

For a brawling and contentious woman is like the toppe of an house, wherethrough it is euer dropping with rayne, that rotteth the house Prou. 19.13.27.15.

And as the clyming vp of a sandy way is to the feete of the aged: euen so is a wife full of woordes to a quyet man. Eccle. 25.22.

A loude crying woman and a babler, let her bee sought out to dryue awaye the enemies, the mynde of euery man that liueth with suche, shall bée conuersant among the troubles of warre. Eccle. 25.28.

The double or pratling tongue, hath cast out many vertuous and honest women, and robbed them of their laboures. Eccle. 28.15.

The wrath of a woman is dishonour and great confusion, if a woman gotte the maisterie, then is shee contrary to hir husbande, or if a woman nourishe hir husbande, shee is angrie, and impudent, and full of reproch, and vpbraydyngs. Eccle. 25.24.

A wicked wife maketh a sory heart, an heauie countenaunce, and a wounded minde: weake handes, and fée••le knees, is a woman that hir husband is not the better for, or that can not comfort him in heauines Eccle. 25.25.

When one hath an euill wife, it is euen as when an vnlike payre of Oxē are yoked & must draw together. He that hath her, is as though hée helde a Scorpion. Eccle. 26.7.

Set a good locke where an euill wife is. Eccle. 42.6.

Accompanie not amongst beautifull women, for as the moath commeth out of Garmentes, so doth wickednesse of the women. Eccle. 42.13.

Aske no counsel of a woman, touching hir of whom shee is ielous. Eccle. 37.11.

For when one woman is ielous ouer an other, it bringeth payne, griefe, and sorrowe vnto the heart. And shée that communeth with all, or telleth out all thinges that shee heareth, is a scourge of the tongue. Eccle. 26.6.

The wickednesse of a woman changeth her face, shée shall muffle

her countenance as it were a Beare, and as a sacke shall shée shewe it blacke among her neyghbours.

Her husbande is brought to shame thereby among his neigh∣bours, because of her, and when he heareth it, it maketh him to sigh ere hée be aware as hée sitteth among his friends. Eccle. 25.19.20.

For three thinges the earth is mooued, yea for foure it cannot su∣stayne it selfe: viz. For a seruant when hee raigneth: for a foole when he is filled with meate: for the hatefull woman when shée is maried, and for a handemaide that is heire to her maistresse, or which is maryed to her maister, a••ter the death of her maistresse. Prou. 3. 21.23.

Giue the water no passage, no not a litle: neither a wicked wo∣man libertie to gadde abroad at her will: For if shée walke not after thine hand, or in thine obedience, shée shall confounde thée in the sight of thine enemie. Cutte her off then from thy fleshe, giue her the bill of deuorce, and forsake her that shée doe not alwayes abuse thée. Eccle. 25.27.28.

Moreouer, that women, yea and those of the godlyest sort, had their imperfections, infirmities, and faultes woorthie reprehension and disprayse, and which are manifested and layde open by the holy Ghost in the Scriptures, not to bée followed, but shunned and auoy∣ded, it may appeare in the first woman Heua: who was the first sin∣ner. For of the woman Heua, saith Salomon, Eccle. 25.26. came the beginning of sinne, and thorowe her we all dye. And S. Paule hée sayeth, 1. Timo. 2.14. Adam was not deceyued, but the woman was deceyued & was in the transgression, (that is, the woman was first deceiued, and so became the instrument of sathan to deceiue the man, and was guiltie of the transgression.) Or the occasion was first offered by the woman to transgresse, but the sinne was finished by the man consenting therevnto: and so is that true y^t S. Paul to the Rom. the 5. chap. ver. 12. saith, y^t by one man sinne entered into y^e worlde, and death by sinne, and so death went ouer all men, foras∣much as all men haue sinned.

Beholde saith the preacher, Eccle. This haue I founde séeking one by one, to finde out the compt and come to a conclusion, and yet my soule seeketh, but I finde it not. I haue founde one man of a thousande: but a woman among them all haue I not founde. For Salomon hauing a thousande wiues, yet founde not one that was

perfectly good. Eccle. 7.29.10.

The wine is wicked, the king is wicked, women are wicked, and all the children of men are wicked: but trueth abideth, & is strong for euer, and liueth and reigneth for euer and euer. 1. Esdra. 4.3.

Such as the holy Ghost discommendeth and condemneth for their Idolatrye, superstition, and irreligon, were Athalya, Iesabel, Maacha, Rahell, for stealing hir father Labans Idoll, by meanes wherof hir husband Iacobs houle was long corrupted with superstition, as appeareth Gene. 35.2. Mickas mother. The mour∣ning women of the Iewes, as appeareth Iere. 9.20. Ezec. 8.17. The Idolatrous women of Phatures. Iere. 44.15.

Such women as were contemners of religion, mockers of Christ, and notable troublers, & persecuters of his saints, were Iesa∣bel, Michol, Zeresh, the woman of Samaria, Caiphas the hie priests Maidens. Matth. 26.69.

Such as lacked fayth and were too much addicted to the bodily or carnall presence of Christ, were Sara that laughed at the Angels words, Marie Magdalen that would needs touch Christ newly risen.

Suche as are abhorred for their vnnaturall cruelltie, abho∣minable tyranny and blooddy factes, are Athalia, Herodias, Iesabell, the Harlot and mother of the dead childe before Salomon.

Suche as vsed too much dissimulation, hypocrisie, flatterie, sub∣ornation, cosoning, subtiltie and craft, were Heua, Iudith, Michol, Samsons wife, Iabel, Rahab, Iesabell, Rebecca, Saphira, Sara A∣brahams wife, Putiphers wife, the woman of Tecoah, Herodias, Saphira, the Ido. Lottes daughters, Rahel, the midwiues of E∣gypt, the Moabites women.

Suche as vsed vile witchecraft, sorcerie, and diuelish inchaunt∣mentes, contrary to Gods Lawes, were Iesabell, the witch of En∣dor, the woman and hir mayde of Phillippie.

Suche as are to bée dispraysed for their incontinencie of life, or that committed filthy fornication, whoredome and vncleannesse, to the condemnation of their owne soules and destruction of many o∣thers, were Aholah, Aholibah, Bethsabe with Dauid, Cozby, Dali∣la, Herodias, Iesabell, Leuites wife, Lottes two daughters, Puti∣phers wife, Binhamie, Marie Magdalen, Rahab, Rizpah, Tamar with hir father in lawe, the woman of Samaria, the womā taken in adulterie, the whore of Babylō. Dinah also though not volentarily,

yet lost hir virginitie, at 15. yeeres of age, by taking of too much liber∣tie to goe to mariages & feating: and so did Tamar the daughter of Dauid, léese her virginitie at 14. yeeres of age, being forced by hir halfe brother: as you may reade in their seuerall stories.

Such virgins, as through taking too much libertie, wanton∣nesse and dauncing, were deflowred and violently rauished, were Dinah, the daughter of Sylo. Thamar, Dauids daughter, Iobes daughters.

Such as were too impudent bolde with men, and paste all shame, were Appam, dalilah, Putiphars wife, Herodias, Salomen her daughter.

Such as were strong in wickednes to ouercome men, were Salo∣mons concubines, Samsons wife, Dalila, Caiphas maydens, Mat. 26.69. Salomen, and Appam, of whom, & by whose impudencie & boldenesse with Darius the King, Zorobabell one of his gard, tooke occasion to put forth this wise sentence on commendation of womēs strength, and to prooue that they were stronger then eyther the king, or wine, saying as followeth:

O yée men, neyther the mightie king, nor many men, nor wine is strongest: who then ruleth them or hath dominion ouer them? are they not women? women haue borne the king, and all the people which beare rule by sea and by lande, euen of them were they borne, and they nourished them which planted the vines, of which the wine is made. They also make mens garments, and make men honou∣rable, neyther can men bée without women. And if they haue ga∣thered together golde and siluer, or any goodly thing, do they not loue a fayre and beawtifull woman? doe they not leaue all those thinges, and giue them selues wholly vnto her, and gape and gaze vpon her: & all men desire her more then golde or siluer, or any precious thing? A man leaueth his owne father which hath nourished him, and his owne countrey, & is ioyned with his wife, & for the woman he regar∣deth not his life, and neyther remembreth father, nor mother, nor countrey. Therefore by this yée may knowe that the women bare rule ouer you: doe yée not labour and trauell, and giue and bring all to the women? Yea, man taketh his sworde, and goeth forth to kyll and to steale, and to sayle vpon the sea, and vpon riuers, and hée séeth a Lyon, and goeth in darkenes, and when hée hath stollen, rauished, and spoyled, hée bringeth it to his loue. Wherefore, a man loueth

his owne wife more, then father or mother: Yea many haue runne madde for women, and haue béen seruants for them. Many also haue perished, and haue erred and sinned for women. Nowe therefore doe yee not beléeue mée? Is not the king Darius great in power, inso∣much that all regions feare to touch him: Yet saw I him & Appā his concubine, sitting on his right hande, and taking his crowne off his head, and putting it vpon her owne, and stroke the king with her left hand: whiles the king in the meane season did nothing but gape and gase vpon her, and if shee•• laughed at him, then he laughed: but if shée were angry w^t him, then was he fame to flatter her, y^t he might be reconciled with her. Nowe then, Dye men, doth not this myne example proue vnto you, that women are stronger then men, séeing they doe this to so mightie a king. 1. Esdr. 4.14. &c.

Suche as through abhominable pride, paynting their faces, and decking their bodies with superfluous attyre, were therefore mise∣rably ouerthrowen, were Iesabell, Tamar the wife Ouan and Er, Uasti, the whore of Babylon, but Iudith and Ester, vsed that to another ende, read Isa. 3.

Such as were deformed in body, was Leahi.

Such as were a griefe of minde to their parentes through disobe∣dience and rebellion, were Bethshemath, and Iudith her sister, to I∣saak and Rebecca, their father & mother in Lawe, Michol ••o Saule, Rahel and Lea, that vntruely disclaymed in her fathers right or he∣ritage.

Such as dispised their dames, and disobeyed their mistresse, were Hagar, the maides of Sara Tobits wife, and all concubines.

Such as delt roughly & hardly with their handmaids, were Sara the wife of Abraham, and Sara the wife of Tobit.

Such as murmured, grudged, and repined at their kinred, and others prosperitie or welfare, were Myriam, Martha, Sara, Lea, Rahell.

Such as are dispraysed and noted for their couetous mindes, are Heua, A••sah, Iesabel, Athalia, Hester, the mother of Zebedées sonnes, the importunate widowe.

Such as gaue wicked counsel and sinester perswatiō to their hus∣bandes & others, to their ouerthrow, were Athalia, Herodias, Heua, Iesabell, Rebecca, Zeresh.

Such as gaue their handmaids to their husbandes for concubines, and procreation, because they themselues were barren, where

they distrusted Gods prouidence, or otherwise coueted or desired chil∣dren vnlawfully, were Sara, Leah, Rahell, Lots daughters, the wo∣man of the dead childe before Salomon•• &c.

Such wiues as were rebellious, contemners, vnfaith••ull and dis∣obedient to their husbandes, were Abigail that called her husband Naball foole, Ahinoam, that was rebellious to Saul, Anna, that said to Tob•• when he was struck blind, where are now thy almes & good déedes become•• &c. Hold thy peace, deceine me not, &c. Iesabel, who said to Achab, thou knowest not what it is to raigne: Commande and intreate not. Iobes wife, who was an instrument of Satan, tempted her husband in his affliction, saying, doest thou continue yet in thy vp∣rightnes, curse God & die? &c. Lots wife who looked back, & wēt not forward w^t her husband as god cōmāded. Michol, who derided Dauid for dancing before y^e arke, & called him foole for his zeale in Gods ser∣uice. Rahell, who reproched her husbande of vnfruitfullnes, saying, giue me children, or els I die. Rebecca, y^e dissembled w^t her blind hus∣band Isaak, to disinherite her eldest sonne for her yongest. Sara, that chid her husband, saying, thou doest me wrong, &c. the Lord iudge be∣tween me & thée. Sāsons first wife, y^t by importancie, vnderstanding his riddle, reueiled it to her countreymen against her husbands pro∣fit, yea, to his great hinder̄ace & hurt. Putiphars wife, y^t would haue defiled her husbands bed, & lien w^t her man Ioseph. Uastie, y^t vtter∣ly refused to come to her husband whē he sent so often for her. Zippo∣rah, y^t reproched her sick husbād Moses saiyng, Oh blooddy husband, thou art in deede a blooddy husband to mee, &c.

Such as were negligent in the good education and bringing vp of their children, and otherwise were vnnaturall & pitilesse towardes them, were Hagar, Rebecca, the mother of the dead childe.

Such as are noted for their foolish words & spéeches, are Hena, Sa∣ra•• Rahel, Samsons wife, Dalila, Michol, Anna Tobits wise, y^t hād∣maids of Sara, Raguels daughter, the mother of the dead childe, the wife of Haman, Iobs wife, the mother of Zebidées sonnes, the maid that made Peter forsweare himself, Mat. 26. the womā of Samaria.

Such as ran away and forsooke their owne husbands, or became wiues to other men, leauing their first husbandes, were Cliopatra, Michol, Leuites wife, Samsons first wife.

Such as were deuorced and put away by their husbands for their vices, were Baara, Uasti,

Finally, such as by Gods secret & iust iudgement for their horri∣ble and sinnefull wicked liues, came to a violent death, and shame∣full end, were Athalia, who was slayn, Cozby, that was thrust quite thorowe with a swords playing the harlot, Iesabel that was thro∣wen out of her windowe, and eaten with dogges, Maacha that was deposed by her own sonne from her reigne. Saphira, that was struck with suddayne death at the Apostles feete, Leuites wife, that fell downe starke dead at the doore, Samsons first wife, that was burnt with fire, the whoore of Babylon, and the fiue foolish Uirgines that wēt down quick into hell. From the which good Lorde deliuer vs.

The description of an Harlotte, and disprayse of an Whore, with Christian and Ghostly exhortations to the Godly, to beware of her poysoned bayte, pestilent properties, and craftie conditions: and not to suffer them selues sottishly to be deceyued by her.

AS I was in the windowe of my house (sayeth Solamon,) I looked through the lettesse, & sawe and considered among the fooles, and children, a young man voyde of witte, and destitute of vnderstanding, who passed through the stréetes by her corner, and went towarde her house, in the twilight of the Euening, when the night began to be black (for there was almost none so impudent, but they were afraid to be séen, and also their own consciences did accuse them, which caused them to séeke the night to couer their filthines.)

And beholde, there mette him a woman with open tokens, the garment and behauiour of an harlot, and subtill in heart, which only was hid. Shée was full of babling and loude woordes, and readie to dally: whose feete can not abyde in her house, nowe shée is with∣out, nowe in the streete, and lyeth in waite at euery corner. (So shée caught him and kissed him, and with an impudent face and shame∣lesse countenaunce, shée sayde vnto him: I haue peace offerings, or meate at home to make good cheare with). This daye also haue I payde my vowes and made satisfaction for my sinnes, so holy and religious will Harlottes séeme to bée outwardly: both because they may the better deceiue others, and vnder a cloke of holinesse to get them into hir snares. Therefore came I forth to méete thée, that I might séeke thy face, and so haue I founde thée. I haue decked my bed with couerings or ornamentes of tapistrie, and clothes of Egypt. I haue perfumed my bed with Myrhe, Aloes, and Cynamon. Come

let vs take our fill of loue vntill the morning, and let vs solace our selues, and take our pleasure in daliaunce: For myne husbande is not at home, hée is gone a iourney farre off: hee hath taken with him the bagge of money, and will returne home at the daye appoin∣ted (and not before.)

Thus with her great craft and swéete wordes shée ouercame him, and caused him to yéelde, and with her flattering lippes, shée en∣tised him: And he followed hir straight wayes, euen as an Oxe ledde to the slaughter, whiche thinking hee goeth to the pasture, goeth in déede willingly to his owne death and destruction: And as a foole, that laugheth when hée goeth to the stockes to bée punished: so long went hée after her, till shée had wounded his liuer with a darte: as a byrde hasteth to the snare, not knowing that he is in danger, and that the perill of his life lieth therevpon.

Heare mée nowe therefore, O my children, and hearken vnto the woordes of my mouth. Let not thine hearte wander or declyne to her wayes, and bée not thou deceiued in her pathes, for many a one hath shée wounded and cast downe: Yea, many a strong man hath béen slayne by the meanes of her. Her house is the hie way to Hell, and bringeth men downe into the chaumbers of death and de∣struction, (so that neither wit, nor strength can deliuer them that fal into the handes of an harlot.) Prou. 7.6. &c.

My sonne, let wisedome (I say) enter into thine heart, and let thy soule delight in knowledge, that thou mayest bée deliuered from the strange woman (or Harlot) and from her that is not thine owne, which flattereth and giueth swéete wordes, euen from her I say whi∣the forsaketh the guide of her youth, (her husband I meane) which is her guide to gouerne her, from whom shée ought not to depart, but remaine in his subiection, and whiche woman forgetteth the coue∣nant of her God, or promise made in marriage. For surely hir house (that is, her acquayntance, with her familiers, and them that haunt her) tendeth to death, and her pathe vnto them that are dead both in bodye and soule.

All they that goe in vnto her returne not agayne, neyther take they holde of the wayes of life: Therefore walke thou in the waies of good men, and such as bée vertuous, and keepe the pathes of the righteous, for the iust shall dwell in the lande, but the wicked shalbe rooted out. Prou. 2.10. &c.

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A foolishe retchlesse woman full of wordes, and such a one as is troublesome, ignoraunt, and hath no knowledge nor feare of God, (that is an harlot) sitteth at the doore of her house, and on a seate in the high places, (and common méetinges) of the Citie, to call them that passe by the way, and goe right in their pathes: saying, who so is simple and ignorant, let him come hither: and to him that is desti∣tute of wisedome, she saith also, Stolen waters are swéet, and the hid bread priuily eaten is pleasant, and hath a good taste. But hee poore soule knoweth not, neyther doeth consider that they are but deade which are there, and that her ghestes are in the deapth of Hell. Prou. 9.13. &c.

Therefore my sonne, giue me thine heart, yea giue thy selfe who∣ly to wisedome, that folly hurt thée not this way, and let thine eyes delight in my waies: for the cōmaundement is a lanterne or lampe, lighting and instructing thée in the way of life, to keepe thee from the wicked woman, and from the flattering, dissembling tongue of a straunge woman. Prou. 23.26.6.23.

Cast not thy minde vpon harlots I say in any maner of thing, least thou destroy both thy selfe and thy heritage and patrimonie, as the prodigall sonne did. Prou. 9.6.

Desire not her company, neyther lust after her beautie in thine heart, but beware shee take thee not with her fayre lookes, and wan∣ton gesture. Prou. 6.25.

For by an harlot, a man is brought to begge a morsell of breade and a whorishe woman will hunt for the precious life of a man. Pro. 6.26.

Can a man take fire in his bosome, and his clothes not be burnt? or can a man goe vpon coales, and his féete not be burnt? Euen so he that goeth into his neighbours wife and toucheth her, shall not bée innocent nor vnguyltie: (Yea shée will neuer cease till shée haue brought him to beggerie, & then séeke his destruction). Prou. 6.23. &c.

There are three thinges which are neuer satisfied, yea foure that crye neuer hoe, it is ynough: viz. The graue, the earth, the fire, and the barren wombe of an harlot. Prou. 30.16.

Gaze not on a mayde, that thou be not hurt in her beautie, and fall by that which is precious in her. Eccle. 9.5.

Goe not about gazing I say in euery lane or streete of the Citie, neither wander thou in the secret corners and priuie places therof.

Turne away thy face and eye from a beautifull woman, & looke not vpon the fayrnesse of other: for many haue perished and been de∣ceyued by the beautie of women: for through it loue is kindled as it were a fire. Eccle. 9.7,8.

Looke not too narrowly vpon the beautie of a women, least thou bée prouoked in desire towardes her. Eccle. 25.25.

The whoredome of a woman may bée knowen in the pryde of her eyes, and eye liddes: Take héede of her therefore that hath an vn∣shamefast eye, and merueyle not if shée cause thee to trespasse, for as one that goeth by the way & is thirstie: so shall shée open her mouth and drinke of euery next water, yea, by euery hedge will shée sitte downe and open her quiuer against euery arrowe, and so make her selfe common to euery man that passeth by. Eccle. 26.9. &c.

An harlot is compared to a sowe, and a shamelesse woman to a dogge. Eccle. 26.23.25.

As a whore hateth an honest woman, so shall righteousnesse hate iniquitie when shée decketh her selfe, and shall accuse her openly. 2. Esdr. 16.42.

All bread is sweete to the whore and whoremonger, they will not leaue off till they both perishe, and come to vtter shame and destruc∣tion. Eccle. 23.17.

What my sonne Lamuel? and what the sonne of my wombe? and what Oh my derely beloued sonne? (saith Bethsheba vnto her sonne king Solamon) giue not thy strength & wayes vnto women, which are the destruction euē of many kings, if they haunt thē: O Lamuell, it is not for kings, it is not for kinges I say, to drinke wine, nor for princes strong drinke, (or giue them selues to wantonnesse, and neg∣lect their office. Prou. 31.12. &c.

For wine and women leade wise men out of the way, put men of vnderstanding to reproofe, (make the mightie miserable) and the (riche) runnagates,. Eccle. 19.2.

Yea, hée that companieth adulterers, shall become impudent, rot∣tonnesse and wormes shall haue him to heritage: And hée that is too bolde, shalbe taken away, and made a publike example. Eccle. 19. 3.

Therefore my sonne, kéepe thy strength of thyne age stable, and giue not thy strength to straungers. Eccle. 26.20.

Giue not the power of thy life I say vn to a woman, least shée ouercome thy strength, and so thou bée confounded. Eccle. 9.2.

Méete not an Harlot, neyther looke thou vpon a woman that is desirous of many mens felowships, least thou fall into hir snares. Eccle. 9.3.

Use not the companie of a woman that is a player, a singer, and a daunser, neither heare her, least thou perishe through hir intising. and bée taken by her craftinesse. Ecele. 9.4.

For there be thrée thinges hid from mée [saith Salomon,] yea, foure that I k••owe not: The way of an Egle in the ayre, the way of a Serpent vpon a stone, the way of a Ship in the middest of the sea, and the way of a man with a woman. Prou. 30.19.

Yea, such is the way also of a wife, or adulterous woman that breaketh wedlocke: for shee eateth and wipeth her mouth, and saith, I haue not committed iniquitie, so finely can shee counterfaite when shée hath her desires, and cast a miste before her husbandes eyes, ma∣king as though shée were an honest woman Prou. 30.20.

The mouth of a straunge woman is as a déepe pit, hée with whom the Lorde is angry, shall fall therein, (so God punisheth one sinne by an other, when he suffereth the wicked to fal into y^e acquaintance of an harlot.) Prou. 22.14.

A wicked woman is giuen as a rewarde to a wicked man. Eccle. 26••24.

A whore is a déepe ditche or (gaping) graue, (easily to fal into) and a straunge woman is a narrowe pitte, (harde to get out off.) Shée lyeth in waite also, as for a pray, and shée increaseth the transgressi∣ons amongst men, by seducing and causing them to offende God. prou. 23.26. &c.

The lippes of a straunge woman (or harlotte, that giueth her selfe to another man, then to or besides her husbande) droppe as an hony combe, and her mouth is more soft then butter, and her throte more glistering then oyle, (her flattering and inticementes are most subtile and smoothe to beguile men with.) But the ende of her is bitter as woormewood, and as sharpe as a two edged swoord. Her féete goe downe to death, her steppes peerce through, and take holde of Hell, (and all her dooinges tende to destruction) shée weigheth not the way of lyfe, her pathes are moueable, so vnstedfast are her wayes that thou canst not know thē, for shée hath euer new meanes

to allure men vnto wickednesse and follie.

Heare mée nowe therefore O children, and depart not from the wordes of my mouth, kéepe thy way farre from her, and come not néere the dore of her house, least thou giue thine honour [euen thy strength and goods] vnto others, and thy yéeres to the cruel woman that will haue no pitie vpon thee, when thou hast spent al and con∣sumed thy selfe vpon her, as is read of Sampson and the prodigall sonne) least (I say) the stranger bee filled with thy strength, and thy labours, and goods gotten by thy trauel, or inheritance, come into the house of another man: yea, and least thou mourne at the last, when thou hast consumed and spent thy bodie and lustie youth, and then be forced to lament and say: Alas, why haue I hated instruction, and why did my heart despise correction? Wherfore was I not obedient vnto the voice of my teachers? And why hearkened I not to them that instructed mée? I was come almost into all miserie, misfor∣tune, and euill in the midds of the congregation and assemblie: al∣though I was faithfully instructed in the truth, yet had I almost fal∣len to vtter shame and destruction, notwithstanding my good bring∣ing vp in the assemblie of the godlie. Pro. 5.3: &c.

The penal punishmentes, and terrible threatnings of God in his worde, against all sortes of vngodlie women, for their sinnes and wicked∣nesses..

THE Lord God said vnto the first woman Eue [which being seduced by the serpent, did first taste, and afterward entised her husband Adam to eate of the forbidden fruite in Paradise, contrarie to Gods commaundement] Woman, why hast thou done this? Be∣cause thou hast done it, I will greatly increase thy sorowes, and thy conceptions. In sorow shalt thou bring foorth children: & thy desire shal bée subiect to thine husband, and he shall rule ouer thee. Thus doth the Lorde punish the bodie of woman, for the sinne whiche the soule shoulde haue béene punished for: that the spirite conceiuing hope of forgiuenesse, may liue by faith in Christe. Gen. 3.13.16,

Séest thou not (saith the Lord to his Prophet Ieremie) what they do in their cities of Iudah, and in the stréetes of Ierusalem? The children gather wood, and the fathers kindle the fire, and the women

knede the dough to make cakes to the Quéene of heauen, and to poure out drinke offeringes vnto other Gods: [that is, they sacrifice to the Sunne, Moone, and Starres, which they called the Quéene of heauen, as appereth. 2. King. 23.5. Iere. 44.17.] that they may pro∣uoke me vnto anger. Doe they prouoke me to anger, saith the Lord, and not themselues to the confusion of their faces? Therefore thus saith the Lord God, Behold mine anger & my wrath shall be poured vpon this place, vpon man & vpon beast, & vpon the trée of the fielde, & vpon the fruit of the ground, and it shall burne and not be quenched. And thou shalt not pray for this people, neither lift vp crie or prayer for them, neither intreate me, for I wil not heare thée: [but wil sure∣ly punish their wickednes which remaine in their obstinacie against me, and wil not obey my worde, and worship mee according to the same.] Ierem. 7.17. &c.

Moreouer, Ieremiah saide vnto al the people, & to al the women, Heare the word of the Lord all Iudah, that are in the land of Egipt, thus speaketh the Lord of hosts, the God of Israel, saying: Ye & your wiues haue both spoken with your mothers, and fulfilled with your hand, saying: we will performe our vowes y^• we haue vowed to burn incense to y^e quéene of heauen, & to poure out drink offering to her, &c. as verses 16.17.18.19. ye may reade more at large in y^e liues & sto∣ries. Ye wil performe your vowes, & do the things y^t ye haue vowed, (wherinye haue cōmitted double euil, in making wicked vowes, & in performing the same after your owne vaine fancies.) Therefore &c. Behold, I haue sworn by my great name, saith the Lord, y^t my name shal no more be called vpon by the mouth of any man of Iuda, in all the land of Egipt, saying, the Lord liueth. And beholde, I will watch ouer thē for euill & not for good, & all men of Iuda shalbe consumed by the sworde and famine vntill they be vtterly destroied, [which decla∣reth an horrible plague towards Idolaters, séeing that God will not vouchsafe to haue his name once mencioned, by such as haue poluted it, and that their wiues shalbe made widowes & children fatherlesse, &c.] Reade the whole chapter at large. Iere. 44.25, &c.

The womē that lay vp the things offered vnto Idols, & that bring gifts to the gods of siluer, gold, & wood, and cloath thēselues with the garments of those images, and y^e mēstruous womē, or they in child∣bed y^t touch their sacrifice offered to these idols of gold, siluer, or stone, Al such womē that worship images (I say) for their idolatrie cōmit∣ted

are full of reproofe, and shalbe vtterly confounded, as yee may reade in Baruc. 6.27.28.29.32.

If thy brother, or thy sonne, or thy daughter, or thy wife that li∣eth in thy bosome, or thy friend which is as thine owne soule, entice thée secretly, saying: Let vs goe and serue other gods, which neither thou nor thy fathers haue knowen, &c. Thou shalt not consent vnto him or her, nor heare her, neither shal thine eie pitie her, nor shew her mercy, nor kéepe her secrete: but thou shalt kil her, thine hand shalbe first vpon her to put her to death, & then the hands of all the people, and thou shalt stone her with stones, that she die, that al Israel may feare, & do no more such wickednes, to go about to thrust thée away from the Lord thy God to worship him only. Deut. 13.6.

If there be found among you in any of your cities, mā or woman y^t hath wrought wickednes in the sight of y^e Lord thy god, in trāsgres∣sing his couenant, & hath gone & serued other gods & worshipped thē: as the Sun, or the Moone, or any of the hoast of heauen, which I haue not commanded, and it bee told vnto thée that art the magistrate: then shalt thou enquire diligently, and if it be true and certaine that such abhominatiō is wrought in Israel: Then shalt thou bring forth y^• man or that woman, which haue cōmitted that wicked thing, vn∣to thy gates whether it be man or woman, & shalt stone them with stones till they die, &c. Deut. 17.2.

The great whore of Babylō, y^e mother of (spiritual) whoredoms, idolatrie, & abhominatiōs of the earth, which womā is drunkē with the blood of the Saints & Martyrs of Iesus Christ, eueu she which is become the habitation of Diuels, and the holde of al foule spirits, & a cage of euery vncleane & hateful bird, with whō the kings of the earth haue cōmitted [spirituall] fornication [by idolatrie] & of whose golden cup ful of the wine of superstition, wrath & filthy pleasures, al nations of y^e earth haue drunkē very déepe. Finally, she y^t so proudly glorifieth herselfe & liueth in pleasures, She (I say) y^t boasteth so glo∣riously & arrogantly like a strumpet, & saith in her heart: I ••itt being a quéene, & am no widow, neither shal I sée any mourning: Euē that proud whore of Babilō (I say) shal sodenly fall downe to the ground, & be rewarded dou•••• according to her idolatrous works, & be tormē∣ted with sorowe & griefe: yea, therfore shall all her plagues come at once in one day, euen death, torment, sorowe, vexation, and fa••mine. And all nations shall hate this idolatrous whore, and make her

desolate, and strippe her naked, and shall ••ate her fleshe to the bone, and burne her vp altogether with fire. For strong is the Lorde God which will condemne her: And all her merchantes and louers (the whole route of idolatrous men and women) shall cast dust on their heades, and make great lamentation for her fall: howling, roaring, crying, wéeping and wailing, saying: Alas, alas, the great citie Ba∣bylon, the mightie Citie (y^t faire & bewtifull woman) alas how in one minute of an houre, is thy iudgement come (from the Lorde,) and she made desolate and confounded: But, O heauen reioyce at her de∣struction, and O yée holy Apostles, Prophetes, and blessed Martyres of God, whose blood hath béen cruelly shed by her, in her, triumph yée in her ouer throw, and confusion, for God hath giuen your iudgement on her, and reuenged your cause in thus plaging and punishing her, for her abhominations, idolatrie, and persecution. Reuela. 17.18.

The women y^e waxe wanton against Christ, forgetting their vo∣cation, and breaking their first faith, that is, which leaue their charge and forsake their religion, whiche they professe, & breake their faith and promise made to God and their husbandes, to the great slaunder of the Church, and dishonour of God, and others euill example, and that gad abrode idlie from house to house, euermore learning and ne∣uer learned, like pratlers and busie bodies, speaking thinges that are not comelie nor womālie, euē such womē (I say) which thus are tur∣ned backe after Satan & irreligion, and are waxen wanton against Christ, haue the grea••er damnation, and shall therefore bée iustly pu∣nished with euerlasting death. 1. Tim. 5.11. &c.

Hast thou not seene this, O sonne of man (saith the Lord to Eze∣chiel) how the women sitte in the temple mourning for Tāmuze, the Prophete of the idols, all the night long, and worship the Sun with their faces towardes the East? Hast thou séene this abhomina∣tion, O thou sonne of man? and is it a small thing to the house of Iu∣da, to commit these abhominations which they doe héere in the Lords house•• &c. Therefore will I execute my wrath vpon them, mine eye shall not spare them, neither will I haue pitie: and though they crie in mine eares with a loude crie, yet will I not heare them, saith the Lorde. Eze. 8.14. 15. &c. Reade in the st••••••s of women more. Yea, because ther were certain supersticious womē, which made an art of mourning, and taught their daughters and other women to mourne and wéepe with feined teares for the dead. Therfore the

Lorde by his Prophets Ieremie derideth the superstition of these women, and threateneth them, saying: Heare the word of the Lord O yée women, and let your eares regard the wordes of his mouth, & teach your daughters to mourne, and euerie one her neigbour to la∣ment, for death is come vp into your windowes, and is entred into your palaces, to destroy the children without, and the young men in the stréetes, and there is no meanes to deliuer you, nor any of y^e wic¦ked from my iudgements that shall fall vpon you. Ierem. 9. 20. &c. 17.

And when the Lord woulde deride the prophets lacke of repen••tance and hardnesse of heart, that coulde not lament for their own•• sinnes, hee willed them by his Prophete Ieremie in the same chap∣ter, to call for tho••e foolish women, whom of a superstition they had to lament for the dead, that they by their fained teares might pro∣uoke them to some sorow and remorce, saying, Thus saith the Lord: take héede, and call for the mourning women (among you, that they may come, and sende for skifull women, that they may come, and let them make hast, and let them take vp a lamentation for you, that your eies may cast foorth teares, and your eye liddes gush out of wa∣ter. For a lamentable noise is hearde in Sion, saying, Howe are wee destroyed and vtterly confounded? &c. Iere. 9.17.

If a woman haue a spirite of diuination, or soothsaying in her shee shall bee stoned to death (as a sorceresse or witche.) Leuit. 20•• 27.

Thou shalt not suffer a witch to liue. Exodus. 22. 18. Deut. 18••10.

And woe bée vnto the women that sowe pillowes vnder all mens arme holes, and make vailes vppon the head of euerie one that stan∣deth vp, to hurt soules. Will yée hurt the soules of my people? and will yée giue life to the soules that come vnto you? & will yée pollut•• me among my people for an handful of Barley, & for a péece of bread, to ••laie the soules of them that shoulde not die, and to giue life to the soules that shoulde not liue, in lying to my people, that heare your lies? Wherefore thus saith the Lorde God, Beholde, I will haue to do with your pillowes, wherwith ye hurt the soules of my people, to make them flee, and cause them to perish & depart from the bodie•• and I will teare them from your armes, and will let the soules goe, whom ye hunt to make them flie or depart from the bodie. Your

vailes also will I teare in péeces, and deliuer my people out of your handes, & they shalbe no more in your hands to be (abused or) hunted (to death) and ye shall know that I am the Lord. Because that with your lyes & threatnings ye haue made the hart of the righteous (foo∣lishy resorting vnto you) sad, whō I haue not made sad, & because ye haue contrariwise strengthened y^e hands of the wicked (stil running vnto you) that he should not returne frō his wickednes & euil waies. by promising him life vnto whom I haue threatned death (for haun∣ting your houses & cōmitting abhominations in Israel.) Therefore ye shal sée no more vanitie, nor diuine diuinations: for I will deliuer my people out of your handes, & ye shall know that I am the Lorde. Ezech. 13.18. &c. Thus doth the Lord threaten a curse, and woefull destruction vnto all those supersticious women, cōmonly called Cal∣k••rs, or wise women, but indéede witches, who for lucre sake do pro∣phesie, or take vpon them to tell euerie man his fortune, or who stole his goods, and where they are become, which women in old time vsed to giue to those that came vnto them, pillowes to leane vpon, & ker∣chifs to couer their heads, to the intent they might the more allure & bewitch thē, which sorceresses also to make the word of god blasphe∣mously to serue their bellie, made the people beleeue that they could preserue life, or destroy it at their pleasures, and that it should come to euerie one according as they diuined or prophesied.

If any turne after such as worke with spirites, & after wise wo∣men, or soothsayers to go a whoring after thē, then wil I set my face against that person be it man or woman, & wil cut him or her off frō among my people (saith the Lord.) Leui. 20.6. Deut. 18.10.

That the daughter or childe which is stubborn, rebellious, riotous, and disobedient to her fathers or mothers instruction & correction, or infected with such like notorious vice, ought by Gods law to be sto∣ned to death, yée may reade in the chapter of the daughters dutie to her parents. Deut. 21.2••,

If a womans father spit in her face in his displeasure conceiued a∣gainst her for her disobedience: she should by the law be shut out frō his sight and be ashamed for seuen daies together, before shee were reconciled, as appeareth. Num. 12.14. in the storie of Miriam.

If there be any woman that curseth her father or mother she shal die the death. Leuit. 20.9. reade more in the childes dutie.

The wife that committeth adultrie with an other man beside

her husbande, shall die the death, saith the Lorde. Leuit. 20.10. Deut. 22.22.

The mother that lyeth with her sonne, or sonne in lawe shall die the death.

She that lyeth with her owne natural brother, or brother in law, or with her father in lawe, shall die the death.

And if a woman come to anie beast, and lie with it, she shal die the death, and be burnt with fire, her blood shall be vpon her: for all that commit such villanie and abhomination, are execrable and detestable before God, and shalbe cut off by violent death, as appeareth. Leu. 11. 12.17. &c.

She that lieth with her nephew, or cosin germane, her brother, or sisters sonne, &c. shall die the death, and their children counted as ba∣stardes. Leui. 20.29.

The maide or virgin that playeth the harlot in her fathers house, ought to be stoned to death, as appeareth in virginitie and daughters Deut. 22.20.

The maid betrothed to an husband that lieth w^t an other man in the citie or towne before marriage: ought also to bee stoned to death, as yée may reade at large in virginitie. Deut. 22.25.28.

If a Priestes daughter fall to play the whore, shee polluteth her fathers house, therefore shall shée bée burnt with fire. Leuit. 21.9.

The women that are giuen vp into vile affections, & doe change the naturall vse into that which is against nature, beeing full of vn∣righteousnes, fornication, & wickednes, and not regarding to knowe God, nor follow his lawes, but commit al abhomination, euen with gréedines, shal worthily tast of death euerlasting. Rom. 1.16.2. &c.

If a woman suspected of her husband to be an harlot, bee tried by the law of ielousie to be poluted with other men, and to haue trespas∣sed against her husband, then shall her belly swel, and her thighs rot, and she shalbe an accursed creature among her people, and beare her iniquitie, as appeareth. Num. 5.27. in wiues.

If a bond maide affianced to an husband, & not redéemed, nor made free lie with an other man, shee shall bée whipt and scourged for it, but not die the death, because shee is not made frée. Leuit. 19. 20.

And if a maide betrothed to one man, be found lying with another

then she shall be compelled to be his wife, with whom she lay, but if her father refuse to giue her vnto him, then shall hee that lay with her•• giue vnto her father 50. shekels of siluer, according to the dowry of virgins, as yée may reade in virgins. Exod. 22. 16. Deut. 22. 18.

If a woman, put away from her husband, and be married to ano∣ther, shee committeth adulterie, and shall surely be plagued as an a∣dultresse, reade Mark. 10. 12. in deuorce.

There shall bée no whore of the daughters of Israel, neither shall there be any whoremonger of the children of Israel: Thou shalt neither bring the hyre of a whore, nor the price of a dog into the house of the Lorde thy God, for any vowe: for euen both these are abhomi∣nation vnto the Lorde thy God. Deut. 23.17. &c.

Euerie woman that is an harlot, or an adultrous woman that forsaketh her husbande and lyeth with other men, shall be tro∣••en vnder foote as myre or dounge, of euerie one that goeth by the way. Eccle. 9.9.

The women that sitte in the stréetes girded with cordes, and burne strawe or brome, and are drawen away and lie with suche as come by, and after casteth her neighbour in the téeth, because she was not so worthilie reputed, nor her cord broken: euen such shameles harlots are néere all reproofe and shame, and shall bee confounded. Baruc. 6.42.

Thus shall it goe with euery wife that leaueth her husband, and getteth inheritance by an other (stranger whom she hath married af∣ter diuorce, &c.) Shee shalbe be brought out into the congregation, and after examination made of her wickednesse, shee shall bee puni∣shed in the stréetes of the citie, and shall bee chased like a young mar•• fole: When she thinketh not vpon it, shee shalbe taken and brought to punishment. Thus shall shee be put to shame and open rebuke of euerie body, yea, examinatiō also shalbe thē made of her childrē had in adulterie, and they shall not take roote, nor her branches bring foorth anie fruite. A shamefull report shall shée leaue behinde her, and her dishonour and reproch shalbe not bee put out, and that because shee woulde not vnderstande the feare of the Lorde: but hath béene diso∣bedient to the lawes of the highest, trespassed against her owne hus∣band, and gotten children by playing the whore in adulterie by other men. And they that remaine shall knowe by her example and pu∣nishment,

that there is nothing better th••n the ••eare of the Lord, nor nothing swéeter then to take ••éede to the commandements of the Lord. Eccle. 23.17. &c. reade more in diuorce.

If two men striue together & fight, & the wife of y^e one come & put ••oorth her hande and take the other man by the priuities to pull hym from her husbande: then shalt thou cut of her hande, thine eye shall not spare her: whiche lawe importeth that godlie shamefastnesse ought to bée preserued, for it is an horrible thing to sée a woman manly and past shame. Deutetonom. 25.11.

And Salomon saith, that she that is impudent & too bold, shall be taken a way, and made a publike example of great reproch. Eccle. 19.3.

If a woman put apart for her naturall disease, vncouer her shame and open the fountaine of her blood by lying with a man, shee shall die the death, and bée cut off for her vncleannesse. Leuit. 18. 19. ••0. 18.

The woman shall not weare that which perteineth to the man, neither shall a man put on womens raiment, for all that doe so are abhomination vnto the Lord God. Deut. 22.4.

If a maide or a wife vowe a vowe either by othe, or solemne promise, and thereby binde her selfe to mortification, abstinence, or otherwise, then if the same vow, bonde, or promise, bée afterward confirmed by the father or husband, and shee notwithstanding brake it: shée shall bee sure to beare her iniquitie, for it is sinne in her, and the Lorde will surely require it of her, and will not forgiue it. So also is it of a vowe made by a widowe, or divorced woman with∣out confirmation, as yee may reade. Numb. 30. Deut. 22.21. in maydes, wiues, &c.

Furthermore, thus saith the Lorde, If thou wilt not obey the voyce of the Lorde thy God, to keepe his commaundementes, and his ordinances, which he commandeth thée: This curse among many other shall come vpon thee and thy women, pursue you, and ouertake you. The tender and daintie woman among you, whiche neuer woulde venture to set the sole of her foote vp∣on the grounde (for her softnenesse, and tendernesse or nicenes,) shall bee gréeued at her husbande that lieth in her bozome, and

at her sonne, and at her daughter, and at her after birth, that shall come out from betweene her feet, and at her children which shée shall beare, for when all thinges lacke, shée shall eate them secretly during the siege and straightnesse, wherewith the enemie shall besiege thée in thy Cities, (as came to passe in the dayes of Ioram, king of Isra∣ell.) 2. King. 6.29. And when the Romaines besieged Ierusalem, when hunger so bit their women, that they were readie to eate their owne children before they were borne, and being borne, did most vn∣naturally deuoure them. Deut. 28.45.56.57.

Let the harlot, and shee that of long time hath accustomed to play the whore & adultresse, take away her fornications out of her sight, and her adulteries from betweene her brestes, (by earnest and spée∣dy repentaunce:) least if shée continue so still in her filthines, I strip her starke naked as euer she was borne, and slay her through begge∣rie and penurie. Hosee. 1.2.3.

The harlot that forgetteth mee, saith the Lorde, and thus saith to her selfe, I will goe after my louers that giue mee my bread, and my water, my wooll, and my flaxe, my oyle, and my drinke, that is my wealth & aboundaunce, euen her way will I stop with thornes, and make an hedge that shee shall not finde her paths, though she fol∣lowe after her louers, yet shall shée not come at all: though shee séeke them, yet shall shée not finde them: for I will so punishe and plague her, and bring her into such streigthes and afflictions•• that shée shall haue no lust to play the wanton, saith the Lord by his Prophet Hos.

Furthermore, I will haue no pittie vpon her children: for they be the children of fornication: euen bastardes be gotten in adulterie. Hosea. 2.4.5.

Yea, I will visite vpon her the dayes of her shame, and will disco∣uer her leudnesse in the sight of her louers, and no man shall deliuer her out of my hande, Hosea. 2.4.5. &c.

Because, by swearing and lying, and killing, and stealing, and whoring, they breake out, and blood toucheth blood, and whoredome and wine take away their heart: Therfore I will visite their waies vpon them, and rewarde them their déeds, for they shall eate and not haue ynough, they shall commit adulterie, and yet hauing many•• wiues, shall not increase w^t children as they hoped, because they ha•••• left off to take héede to the Lorde. Yea, therefore your daughters shal bée harlots, and your spouses shall bee whores, (for I will giue them

vp to their lustes, so that they shall dishonour theyr owne bodyes, because they haue dishonoured mée saith the Lorde:) neyther will I visite nor correct your daughters when they are harlottes, nor your spouses when they are whores to amendement: but will let thē run headlong to their owne damnation: for they themselues are separa∣ted with harlots, and sacrifice with whoores, therefore the people that play the harlots, and doth not vnderstande, shall fall into vtter destruction. Hose. 4,10.11.13.14

Their abhominations are according to their louers: for the spi∣rite of fornication hath caused them to erre, and they haue gone a whooring from their God. Woe therefore vnto them, and to their children, for I will depart from them and will destroy their children, euen from the wombe, and from the conception: and thoughe they bring vp their children, yet I will depriue them from being men, for they shall bring foorth their children to the murtherer: and though they bring foorth, yet will I slay euen the dearest of their bodie: (wherefore the prophete séeing the great plague of God like to come vpon those women of Ephraim and Iuda, prayeth to God to make them barren, rather then that this great slaughter shoulde come to their babes and children, (saying,) O Lorde giue them, what wilte thou giue them? giue them a barren wombe, and drye brestes. Hose. 9••10. &c 4.12.

Finally, the Lorde encreaseth the plague, because of the arro∣gancie and pryde of the women which gaue them selues to all vani∣tie, nicenesse and dissolutenesse, saying by his prophete Esay thus: Because the daughters of Sion are waxen proude and hawtie, and walke with stretched out neckes, and with wanton eyes, walking, and mincing, tripping nicely as they goe, and making a trickling with their feete: Therefore shall the Lorde make the heades of the daughters of Sion balde, and the Lorde shall discouer their secreete partes and filthinesse. In that day shall the Lorde take away the ornament of the corked slyppers, and the caules, and the round tyres (much after the fashion of the Moone) the swéete balles, and perfu∣mes, the bracelets, and the bonets, the mu••••ers, and the maskes, the tyres of the head, and the sloppes, the headbandes, and the tabletes, the eareringes, the handringes, and the nose iewels, the costly appa∣rell, and the vayles, the wimples, the crisping pinnes, and the glas∣ses, the fine linnen, the hoodes, and the lawnes. And in steade o••

swéete sauour there shalbe stinke, and in steede of a girdle, a rent, & in steede of dressing the haire and wel setting or curling it, baldnes, and in steede of a stomachar, a girding of sackcloth, and in steede of beautie, sunburning. Thy men also shall fall by the sworde and thy strength in the battell: Then shall her gates mourne and lament, and shee being desolate shall sit vpon the grounde. And in that day when God shall execute this vengeance, there shall not be one man founde to bée the head of many women, and they contrary to wo∣manly shamefastnesse shall seeke vnto men, and offer them selues to any condition: then shall seuen women (I say) take holde of one mā, saying: We wil eate our bread, & weare our own garmēts, on∣ly be thou our husbande and head, and let vs be called thy wiues, to take away the reproch of widowhood. Esay. 3. 18. &c. 4.1. &c. Thus will God (I say) not only punish the women for their excessiue and intollerable, strang & monstrous pride, and for their nice curiositie, lightnesse, wantonnesse, and vay••e vanitie, as those that cannot be content with comely apparell and decent attyre according to their degrees. But he will punishe also for their sakes the men and their husbands, which haue suffered this dissolutenesse, together with the Magistrates and whole common weale wherein they liue, whiche haue not remedied it by the execution of good lawes.

Nowe therefore rise vp yée women that are at ease in Sion, Heare my voyce ye careles daughters of Ierusalem, giue good eare vnto my wordes (I say). For yée women which now are secure and carelesse (for your sinnes,) shalbe in great feare, and that aboue a yéere in dayes, euen very long: for the vintage shall faile, and the gathering or haruest shall come no more, and one plague shall succeede another. Yée women (I say) that liue thus at your ease in careles securitie, neglecting the iudgements and threatning of gods worde, bée ashamed and astonied: yea, quake ye and tremble through dread and feare, O ye retchlesse dames, and nice women. Cast off your gorgious attyre, rent off your gay cloth, strip your selfe starke naked and bare, and gyrde sackcloth vpon your tender loynes. For if in time ye take not heede, & prouide to turne to the Lord, & meete him by repentance, suche calamitie and misery is like to come, and remaine both on you, and your hus••ands, your Magistrates & coun∣trey, landes and cattell, that the enemie will neyther spare you nor your children, husbands nor daughters, young nor old: Your selues

shall mourne like sorowfull mothers: because for sorowe and lean∣nes ye shal lacke milke to nourish your tender babes: and your hus∣bands also shall lament euen for their teates, that is, for the plea∣sant fieldes, and for the fruitfull vine: because they yeelde no more fruite to susteyne them as they were wont, and because the Lorde hath taken from you the meanes and occasions which made you to contemne him: To wit, abundance of victuals and worldly goodes, wherby you are nourished and maintayned aliue. Esay. 32.9.10. &c.

Two women shalbe grinding at the mill, and the one shalbe re∣ceiued, and the other shalbe refused: watch therefore for ye know not what houre your Maister will come. Mat. 24.41.42.

Yea, watch (I say) and let your loynes bee gyrt in a readinesse to execute the charge which is committed vnto you, & let your lampes or lights be burning. Luk. 12.35. That hauing oyle in your lampes, though yée slumber and sléepe a litle in securitie, yet when the brid∣grome Christ commeth at midnight and calleth, ye may with the 5. wise virgins bée readie to meete him, and to folow and go with him to y^e wedding chamber of his celestiall paradise to do him perpetuall honor, least if ye make no prouision in time for oyle to your lamps: but suffer them to go out and be quenched for lacke thereof, whiles ye go to buy oyle for your lampes, the bridgrome come and finding you absent and vnreadie, go his way and shut the gate of heauen a∣gainst you, and so you afterwarde bee fayne to seeke that which yée haue contemned, and all too late to cry Lorde Lorde open to vs: but then he will answer and say vnto you, verily verily I know ye not: neyther will I open vnto you, because yee haue once giuen your selues to follow me: but haue not continued but fayled in the mid∣way. Watch therefore (I say) and be your selues like vnto the wise virgins and seruants that waite for the bridgrome & maister when he will come and returne from the wedding, that when he com¦meth and knocketh, yee may open vnto him immediatly. For yée knowe neyther the day, nor the houre, when the sonne of man will come. Math. 25. 1. &c. Luk. 12.36.

FINIS.