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 acceptable vnto him Now therfore my daughter remēber these cōmaundements precepts 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 authoritie 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 husbande and children for my names sake saith Christ shee shall receiue 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 naturall 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 wickednesse 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 harlots liers c. to take vēgeance on al such woorkers of wickednes cōtrarie 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 mother 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 bodies 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 belong 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 manifest 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 Thamar 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 Ioseph 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 daughters and geue hir dowry and if afterward he take for his sonne another wife yet shall he not diminish hir foode hir rayment and recompence of hir virginitie but if he doe none of these thrée that is neyther mary hir himselfe nor geue another money to buy hir nor bestow 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 seruant 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
abhominations which they doe héere in the Lords houseâ— 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 stâ—â—â—s of women more Yea because ther were certain supersticious womeÌ„ 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 lament 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 wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâ—tance and hardnesse of heart that coulde not lament for their ownâ— sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâ—e foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke 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 water 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. 20â— 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â—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 standeth 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 pollutâ— me among my people for an handful of Barley for a péece of bread to â—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 bodieâ— 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 shal be 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 foolishy resorting vnto you sad whoÌ„ 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 froÌ„ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌ„mitting 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 coÌ„monly called Calkâ—rs or wise women but indéede witches who for lucre sake do prophesie 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 kerchifs to couer their heads to the intent they might the more allure bewitch theÌ„ which sorceresses also to make the word of god blasphemously 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 women or soothsayers to go a whoring after theÌ„ then wil I set my face against that person be it man or woman wil cut him or her off froÌ„ 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 stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â— If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ„ 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 shal be 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 bastardes 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
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 scripture 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. 21â—7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ— 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 sustinaÌ„ce as Hagar did GeÌ„ 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 children 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 8â— the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌ„t 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 children 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 Mary 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 compassion 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 complaine 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 soÌ„nes daughter nor of thy daughters daughter 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 shal be 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 wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll 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 polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie 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 wiâ—e and childe for my names sake he shall receiue an hundred folde more and shall inherite 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 kindred that committed Idolatrie but shewe them at Moses commaundement 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 straÌ„ger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ— Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine 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 iudgemeÌ„ts laws to declare theÌ„ to their childreÌ„ 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 iudgemeÌ„t y t the Lord may bring vpoÌ„ him that blessing that he hath promised
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 holdyng his peace but if her father by not approuing or consentyng to her vowe disalowe hir the same daye that hée heareth 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 huâ—â—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 authoritie 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 any 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 shouldâ—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 inheritaunce vnto his daughters and for default of daughters to his brethreÌ„ 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 childreÌ„ and not the children for the fathers 2. Cor. 12.14 That parents may modestly mourne for the losse death or calamitie of their children so farre forth as they preferre not naturall affection to gods will it may appeare by many examples in holy scripture namely in Iacob Gen. 37.3.43,36 Aaron Leuit. 10.19 in Dauid 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 froÌ„ 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 instructe 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 GeÌ„ 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 brethrâ—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 mother 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 father thereâ—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 Citie 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 disobedient 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 token 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 thâ— 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 instructioÌ„ will not abide correction but that childe that regardeth discipline and geueth eare to the information of the parents shal come to honour Pro. 13. â— 18 Who so laugheth their father to scorne and set their mothers commandement 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 shal be 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
After that in the yeere of the worlde 3088. Bethsabe conceiued agayne and brought forth another sonne called Salomon 2. Sam. 11.12 Lastly when Dauid was waxed old and fallen into exteeme age and Abishaag the Shunamite her handemayde ministred vnto him Bethsabe vnderstanding by Nathan the Prophete that Adonia the sonne of Aggit her mate beganne to aspire to the kingdome of his father Dauid yet lyuing shee by the counsayle and aduice of Nathan the Prophete who taught her her lesson went vnto the king her husband and making her humble obeysaunce vnto the king as he sate in his chaumber Abisag the Shunimite or young virging ministring vnto him he saide vnto her Bethsheba what is the matter Shee answered my Lorde thou swearest by the Lorde thy God vnto thine handemaide saying assuredly thy sonne shall raygne after mee and hee shall sitte vppon my throne But beholde now is Adoniah king and thou my Lorde the king knowest it not so closely is the matter kept from thee by flatterers For hee hath offered many oxen fatte cattell and sheepe and hath called all the kings sonnes and Abiathar the priest and Ioab the captayne of the hoste but my sonne Salomon thy seruant hath hee not bidden And nowe my Lorde O king the eyes of all Israell waite on thee that thou shouldest tel them who ought to sit on the seate of my Lorde the King after him for else when my Lord the king shall sleepe with his fathers I and my Sonne Salomon shal be reputed vile and so put to death as wicked transgressours and sinners And lo the Queene had no sooner ended her tale but the Prophet Nathan came and confirmed her wordes to bee true Whereuppon the King called for Bethsabe againe who was gone aside while Nathan talked with the king swore vnto her to assure her that Salomon her Sonne should be that day proclaymed King and raigne in his steade after him Then Bethsabe the Queene humbling her selfe to the grounde did yeelde reuerence and thankes vnto the King and desyred of GOD that her Lord King Dauid might liue for euer Afterwarde when Dauid was dead and her Sonne Salomon reigned King and was established in his throne it chaunced that Adoniah whose purpose she preuented came vnto her and she suspecting him as her priuy enemy and fearing least he would worke more treason still against the King her sonne demaunded first of him whether he came peaceably and to good intent or no. And when hee answered yea and that he had suite vnto her then she bad him say on for shee would heare him and vnderstand his suite So Adoniah made this request vnto her that she would vouchsafe to doe so much for him as to goe vnto the King her Sonne and speake vnto him to giue him Abishag the shunamite to wife for sayd he I knowe the king wil not say thee nay then Bethsabe willing to pleasure euen her very enemy especially in so small a matter as she thought sayde vnto Adoniah well I will speake for thee vnto the King my Sonne So Bethsabe comming vnto the king Salomon her sonne to speake vnto him for Adoniah the king as soone as he sawe her rose vp to meete her and in token of reuerence and that others by his good example might haue her being his mother in greater honour and to teach all children how hye in dignitie soeuer they are aboue their parentes their duetie towardes their parentes he bowde or humbled him selfe vnto her and sitting agayne in his throne he caused a seate to be set for his mother by him and shee satte on his right hande Then shee preferring Adoniah suite sayde vnto Salomon I desire a small request of thee saye me not naye vnto whome the king gently aunswered Aske on my mother for I will not say thee nay My request is quoth shee that thou wilt let Abisaag the shunamitisse be giuen to Adoniah thy brother to wife But king Salomon wisely perceiuing further mischiefe to lurke in that request then his mother who made it a light matter was aware off and knowing that if hee shoulde graunt Abishag that was so deere vnto his father at her request vnto Adoniah hee woulde afterwarde by that meanes aspire vnto the kingdome answered his mother thus O good mother and why doest thou aske Abisaag the Shunamite for Adoniah you might as well aske for him the kingdome also for hee is mine elder brother and hath for him both Abiathar the priest and Ioab the sonne of Zeruiah as thou knowest as if he woulde say if I should graunt you the one he will thereby soone aspire to the other hauing such meanes therfore I cānot for my safety graunt your request so preiudiciall to my royall estate so shee departed without her purpose and Salomon wisely to preuent the aspiring purpose of Adoneah went straight waies and put him to death 1. King 1.2 Finally so godly wise and learned a woman was this Bethsabe that Salomon her sonne being nowe a king yea and a most wise and learned king yet she to shewe her duetie motherly affection towards him her childe taught him the doctrine and preceptes of good life and howe he shoulde rule and gouerne to the glorye of God and his perpetuall prayse and renowne Her wordes and doctrine which shee taught Salomon and wherein shee exhorted him to chastitie sobrietie and iustice are these What my Sonne And what the Sonne of my wombe And what O Sonne of my desires Giue not thy strength vnto women nor thy waies which is to destroy kings for women are the destruction of kings if they hate them It is not for kings O Lamuel for so was Salomon also called it is not for Kinges to drinke wine nor for Princes strong drinke that is the king must not giue himfelfe to wantonnesse and neglecte his office which is to execute iudgement least he drinke and forget the decree and chaunge the iudgement of all the children of affliction Giue yee strong drinke vnto him that is ready to perish and wine vnto them that haue griefe of heart Let him drinke that he may forget his pouertie and remember his miserie no more for wine doth comfort and cheere the heart of man as Psal. 104. 15 Open thy mouth for the dombe in the cause of al the children of destruction That is defend their cause that are not able to helpe them selues Open thy mouth I saye iudge righteouslye and iudge the afflicted and the poore Pro. 31.1.2.3 c. Reade more of the conditions and properties of a worthy woman and vertuous wife described by Bethshabe in the prayse of women Pro. 31.10 Bilha or Bala or Baala after some translations signifieth old or fading a pretye one the lesser swalowed vp hauing her his man troubled shedding of an vnderling had In getting vp Destroying She was a young Damosell which serued Laban the father of Rahel and when Rahel his daughter should be marryed to Iacob Laban gaue Bilha his mayde to Rahel
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 paradise 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 violated in the house of Cain by Lamech that cruell tyrant who tooke vnto him two wiues at once the one called Adah 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 priuiledge 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 ended 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 Reâ—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 reprobation 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 paradise 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 woman as one flesh and not maine â— 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 wherin 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 consciences to single life as to answere certaine questions of the Iewes saith It were good for a man not to touch a woman neuerthelesse 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 virginitie 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 societie 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
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 holie 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 bitter 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 written into the water in the vessell and shall cause the woman to drinke the bitter and cursed water and the cursed water turned into bitternesse shall enter into hir Then the priest shall take the gelousie offering 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 cursed 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 husband heare it and hold his peace concerning hir the same daie he heareth 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 promise 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 couerture 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 vnmaried 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 beléeueth 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 depart 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 husband 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 libertie to marie whom she will in the Lord as ye may read more in diuorcement 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 Iâ—zabel 1. King 21,5 2. King 9,30 In Cleopatra Dan. 11,17 And in Pilats 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 conceiued 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
and their children and the recouery of their goods cleane contrary to their dueties and as it were in despite of Gods word which vtterly condemneth the same to the great perill of their bodies and soules goods lands and posteritie yea vtter destruction both of bodies and soules for euer in hell without speedie repentance and conuertion Woman in a vision Zachariah the Prophet among other his visions saith that he sawe a woman sitting in the middes of an Ephah or bushell couered with a talent of ledde ouer the mouth of it also that he saw two other women with winges like storkes bearing the same Ephah betweene theÌ„ in the ayre or skie flying away with it toward the laÌ„d of Shinaar there to set or place it which woman represented signified the iniquitie of y e vngodly which the Lord shutteth vp in a measure and keepeth it as it were in a prison y t he only can shut and open at his pleasure so y e Sathan caÌ„ haue no such power to teÌ„pt the godly therwith as he would faine haue And this vision of the 2. other women doth further signifie how that God caÌ„ eueÌ„ by such weake vessels and small meanes remoue iniquity with the weight of all afflictions that come thereby from the godly to their enimies if they repeÌ„t turne vnto him as I praye God we may haue al grace to doe that speedily Amen Zach. 5.6.7 c. The two harlots of Hierusalem In the yeere of the worldes creation 3112. there came two harlots or women victualers vnto king Salomon as he was at Hierusalem in the beginning of his raigne and stoode before him to pleade for a quick child the one woman began to accuse the other of murdering hir child and sayde O my Lorde I and this woman dwell both together in one house and I was first deliuered of a childe and within 3. dayes after that I was deliuered this womaÌ„ was deliuered also in the same house and so we lay both in childbed together no stranger being with vs in the house but wee twayne and this woman ouerlaye her child in the night and it dyed and to auoyde both the shame and the punishment due for so vnnaturall murder of her owne childe she arose at mydnight and stole away my quick child froÌ„ my side while thine handmayd slept and laid her dead child in my bosome in steed therof And when I rose in the morning to giue my child sucke behold he was dead And when I had looked vpon it wel considered it in the light I found it was not my sonne whom I had borne Then the other harlot replyed saying Nay it is not so as thou sayest but this is my sonne that liueth and thy sonne it is that is dead No quoth the other this is thy sonne that is dead and mine it is that is aliue Now Salomon the king hearing their contention how the one said the child that liueth is my sonne and the dead child is thy sonne and the other denyed it so stiffely saying that the dead was none of hers but the liuing and no witnesse nor proofe of eyther side brought to proue their assertions to the end therefore that the impudencie of the one trespasser should not ouerthrow the iust cause of the innocent woman he like a most iust iudge and wise Prince to try out the trothe presently deuised adiudged as followeth First he called for a sword which being brought vnto him now take y e liuing child quoth he to y e seruants and deuide it in twayne geue the one halfe to the one woman and the other halfe to the other with that the first woman that made the complaynt who was the mother of the liuing child indeede hauing now her motherly affection and tender compassion towardes her childe kindled â—ried out and as shee that had rather endure the rigour of the law then to see her child cruelly slayne before her face sayde vnto the king Oh my Lord geue her the liuing childe and slay him not But y e other harlot most impudently sayd nay let it be neither thine nor mine but deuide it Then the king wisely vnderstanding obseruing the vnnaturalnesse or rather crueltie of this harlot who had killed her childe gaue this righteous iudgement and sayd Giue her that complayned the liuing childe and slay him not for this is his mother By which example of Salomons wisedome tried in iudgemeÌ„t God made it plainely appeare to all the worlde that he kept true promise with him in graunting him wisedome at his desire yea it so terrified the heartes of all the hearers thereof that for euer after they feared the king as he in whom the very wisedome of God himselfe remained and as a figure of Christ. 1. King 3.16 c. Ieremy the Prophet in his Epistle to the captiue Iewes in Babylon maketh mention of certayne impudent and common harlots y t were in Babylon in his dayes saying Furthermore the women gyrdeâ— with cordes sit in y e streetes burne straw or branne if one of them be drawen away and lye with any such as come by she casteth her neighbour in the teeth because she was not so worthily reputed nor her cord broken Baruch 6.43 The description of an harlot by Salomon As I was in the window of my house saieth Salomon I looked through the lettice and saw considered among the fooles children a young man voyd of wit and destitute of vnderstanding who passed thorow the streets by the corner and went toward the house of an harlot in the twylight of the euening when the night began to be blacke and darke for there was almost none so impudent but they were afrayd to be seene and also their owne consciences did accuse them that they weÌ„t about wickednesse which caused them to seeke the darknesse of y e night to couer their filthines and sinne withall And beholde there mette him a woman with open tokens of an harlot both in her apparrell gesture and behauiour for she was ful of babling and lowde woordes and ready to dallie her feete cannot abyde in her house nowe she is without nowe in the streetes and lyeth in wayte at euery corner So this light woman caught this foolishe man and kissed him and with an impudent face and shamelesse countenance she â—ayde vnto him Come I haue peace offringes meate at home prepared to make good cheere with this day also haue I payd my vowes and made satisfaction for my sinnes so holy was this harlot as she would seeme outwardly vnder a cloke of hypocrisie the better to deceiue others and to allure them into her snares therefore came I foorth to meet the quoth she that I might seeke thy face and I am glad that I haue found thee come home now I say with me for I haue decked my bed with couerings and gay ornaments of tapistry and clothes of Egypt yea I haue perfumed my bed with myrrhe