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 â—he his life least hée cry against thée vnto the Lord and that turne to be sinne vnto 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 extorcioner 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 Tobâ— 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 seruants 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 witnesse 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 towardes their Masters and Dames LET euery one abide in the same vocation wherein 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 vnworthie for a Christian but reioyce that thou art deliuered 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 power but of God of whom the powers and gouernours that be are ordeined Whosoeuer therefore resisteth the authoritie of y e gouernour or master resisteth the ordinance of God and they that resist shall receiue 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 gouernour 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 obedieÌ„t 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 according to the flesh and haue dominioÌ„ ouer your bodies but not ouer your soules and that in all things with feare treÌ„bling in singlenes of heart as vnto Christ not with seruice to the eye as meÌ„ pleasers but as the seruants of Christ doing y e will of God froÌ„ 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 reward 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 seruaÌ„t shal be sure to receiue punishmeÌ„t 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 whoÌ„ seruice appertainethâ— 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 spokeÌ„ off they that haue beléeuing masters let them not despise theÌ„ because they are brethren but rather 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 vnprofitable for you Heb. 13.17 Let seruants bée subiect to their masters and please them in all thinges not answering againe neither pickers â—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 Sauiour 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 â—estie for this is thanke worthie if you for conscieÌ„ce sake towards God knowing that God laieth this necessitie or charge vpon you endure griefe and suffer wrongâ—ully For what prayse is it if when yée be buffetted for your faultes yée take it patiently knowing that yée haue well deserued it but if when yée doe wel yée suffer wrong take it patiently at your masters or dames hand without any murmuring grudging resisting taunting or answering againe this is acceptable to God your reuenger for héereunto are yée called Yea Christ himselfe also suffered for vs leauing vs an exaÌ„ple that wée should follow his steps who did
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 Sorceresse of Phillipie who when Paul cast out the euill cosining spirite of the Diuell out of her maide that cryed after him shée thereby perceiuing 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 intollerable 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 corrupt 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 vpon 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 deceitfull person to dwell in thy house Hée that telleth lyes permit him not to tarry in thy sight Giue thy selfe wholie to wisdome vprightnesse 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 without 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 cherished 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 liberally and conscionably with those seruants that are behind in their accounts not able to pay or discharge their debt as wée may readâ— 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 theÌ„ accordingly and those that had not offended him he might promote to higher offices giue them greater rewardes to encourage 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 after the example of Christe Mat. 9.14 Some masters being moued with couetousnes had rather veÌ„ture their liues by posting after a runnagaâ—e seruant then loose the worldly profiâ—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 seruantsâ— 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 whatsoeuer is torne last stollen or embeseled through others default or otherwise not through their seruants negligence as did Laban to Iacob 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 coÌ„pelling theÌ„ to serue longer then it is couenaÌ„ted 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 iniurie soeuer that masters thinke or doe towards their seruants Therfore yée masters take héede I say that yée do nothing to your seruaÌ„ts 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 seruants 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 coÌ„manded thee saying the workmans hire and servants 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
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 discouer 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 manyâ— wiues shall not increase w t children as they hoped because they haâ—â— 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 theÌ„ run headlong to their owne damnation for they themselues are separated 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 spirite 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 9â—10 c 4.12 Finally the Lorde encreaseth the plague because of the arrogancie and pryde of the women which gaue them selues to all vanitie 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 perfumes the bracelets and the bonets the muâ—â—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 apparell and the vayles the wimples the crisping pinnes and the glasses the fine linnen the hoodes and the lawnes And in steade oâ— swéete sauour there shal be 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 womanly shamefastnesse shall seeke vnto men and offer them selues to any condition then shall seuen women I say take holde of one maÌ„ saying We wil eate our bread weare our own garmeÌ„ts only 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 vayâ—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 shal be 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 husâ—ands your Magistrates countrey 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 leannes ye shal lacke milke to nourish your tender babes and your husbands also shall lament euen for their teates that is for the pleasant 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 shal be grinding at the mill and the one shal be receiued and the other shal be 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 bridgrome Christ commeth at midnight and calleth ye may with the 5. wise virgins bée readie to
prouinces nowe therefore Hester if this content thee not for a sufficient reuenge of that villanie that they offered thy people then what doest thou require yet further of mee aske and I will giue it thee Tell mee thy request I say yet further and I will surely perfourme it vnto thee Then Ester not so much for desire of vengeaÌ„ce as moued w t a zealous desire to see Gods iustiudgements executed against his enemies sayde vnto the king if it please y e king let it be granted also to y e Iewes y â— are in ShushaÌ„ by decree y t it may be lawfull for them to hang vp the dead corpes or bodies of Hamans ten sonnes vpon y e selfe same gallowes or tree with their father which her request the king also not so willingly graÌ„ted but it was as diligeÌ„tly executed accordingly by y e Iewes who for ioy of that victory of their happy deliuerance kept y e same xiiii and xv dayes of March in the which they should haue all been slayne in the which they did kill their enemies and were preserued high and holy dayes to y e Lord calling theÌ„ the dayes of Purim or casting of lots by the speciall comaundement of Mordecay and the Q. Ester who her selfe wrote with all authoritie to confirme those letters of Purim sent by Mordecay her cosin vnto the people commaunding them by her decree also to keepe those dayes holy and obserue them as feast with fasting and earnest prayer and thankesgiuing vnto God for their deliueraunce wrought by her which her noble and valiant actes are registred in the booke of the Chronicles of the Kinges of the Meedes and Persians to the glory of GOD and her and her cosin Mordecayes perpetuall memory fame and renowne to all posteritie Ester 2.3.4 5.7.8.9.10.13.14.15 Eunice signi decking a good victory or conquest Shee was the daughter of Loyis the mother of Timothie whiche women both the mother and daughter are highly commended of saint Paul for their sinceritie of fayth which he desired Timothy earnestly to followe 2. Tim. 1.5 Gomer signi consuming fayling Shee was the daughter of Diblaim and a verie wicked woman who hauing long accustomed to play y e harlot at the last became y e wife of Hosea the Prophete and bare vnto him three wicked adulterous children like her selfe to wit a sonne called by God Iezreel then a daughter called also by God Loruhamah and when shee had wayned her daughter shee conceiued and bare Hosea another sonne called by God also Loammi after the Lorde threatned to plague her and her children greatly for her whoredome and adulterie except shee repented in time Reade this mistically in Hosea 1.3.2.1 H Haddasha see Ester Hagar or Agar signi a stranger a newecome chewing cudde fearing ouerthwaâ—â— turned turning dwelling wayfaring delay c. She was an Egyptian woman and the handemaide of Sara Abrahams wife who being olde long barren and childelesse when shee had dwelt in the land of Canaan by y e space of 10. yeres in the yere of of y e world 2094. she gaue this Hagar her handmayd vnto Abraham to be his wife whiles he dwelt in the lande of Canaan And shee conceiued feeling her selfe with childe began then to dispise her old barren mistresse Sara whereat Sara being grieued went and complayned thereof vnto Abraham her husbande who giuing her power to correct the maide at her pleasure shee began to deale so roughly with Hagar that in no wise shee woulde abyde it but ranne away from her dame fled into the wildernes and sitting there beside a fountayne called Berlaheroy or the well of y e liuing seeing mee not knowing whether to goe the Lorde whiche reiecteth no estate of people in their miserie sent his good Angell euen Christe Iesu to comfort her who appearing vnto her in the shape of an Angell sayde vnto her Hagar from whence commest thou and whether intendest thou to goe I flie quoth shee from Sara my dame whiche fareth so foule with mee that I am euen weary of my life Well sayde the Angell returne to thy dame agayne and submitte thy selfe humblye vnder her handes for I euen I the Lorde will so greatly increase thy seede that it shall not bee numbred for multitude Loe thou art with child and shalt beare a sonne whose name thou shalt call Ishmaell Then Hagar rebuking her dulnesse acknowledged Gods graces ' who was with her euery where and gaue him hartie thankes for this his consolation in her trouble saying Thou O God lookest on mee and haue not I also here in this place looked after him that seeth mee in miserie which being ended shee returned home agayne to Sara her mistres and submitted her self vnto her as the Angel gaue her counsel And after in processe of time that is in the yeere of the worlde 2094. shee brought forth vnto AbrahaÌ„ being theÌ„ 86. yeres old his first begotten sonne called Ishmael as the angell had before saide of which Ishmaell came the peculier people of the Ishmaelites as of Hagar came the Hagarians 1. chro 5. 10. And thus was Hagar the bondewoman the mother of the Ishmalites and children of the fleshe and not of the promise but Sara she was the mother of the true Israelites and heires of promise as shall appeare For when it pleased God to make his promise first to Abraham that Sara though olde and barren shoulde haue a sonne by him called Isaak hee thinking that impossible besought God for Hagars sonnes saying Oh let Ishmael liue in thy sight and it shal suffice Whereunto God answered him saying I haue hard thy praier for Ishmael Hagars sonne lo I wil blesse him with temporal blessings c. As of whoÌ„ shal come all the children of the flesh but mine euerlasting couenant will I make and establishe with Isaak the sonne of Sara of whom shall come y e children of the spirite for Hagar or Sinai saith S. Paul to the Gal. 4.24 is a mountain in Arabia bearing y e name of Hagar and signifieth the olde Testament and the Law and Ismael her sonne signifieth the Iewesh sinagogue but Sara or Ierusalem which is aboue and is the mother of vs all signifieth the Gospell and Isaak her sonne signifieth the Church of Christ. So that we now are all children of the promise in the Church of Christ which is our mother not children of y e fleshe nor of y e Sinagog which is a seruaÌ„t vnto the law So wheÌ„ y e time came that it pleased God according to his promise to visite Sara she conceiued and brought forth a sonne called Isaak after whose birth a new coÌ„tention arose between Sara and Hagar her maide about their children for Sara perceiuing Ishmael Hagars sonne to be a mocker despiser of her son Isaak w t the apostle Paul to the gal 4.29 calleth persecutioÌ„ would not suffer Ismael to keepe coÌ„pany w t her sonne Isaak but made her coÌ„plaint vnto AbrahaÌ„ saying cast
was and there declared the matter but most falsly against her to her husbande and all by wrongfull accusation to bring her to death for spight that shee would not consent to their diuelishe desires And when shee was sent for to her fathers house where she then laye and came accompanied with her father and mother her children and all her kin to bee iudged and araygned before them for a breaker of wedlock and an adultresse according to the lawe of God shee beeing a very tender person and marueilous fayre of face stoode before the two wicked Iudges with her face couered But these lecherous dottards to the end they might at the least bee satisfied with her beautie commanded to take the vaile or cloth from her face that they might fully behold her haue a full sight of her beautie which thing being done to the griefe of her friends and many that stoode about her These two wicked Iudges stood vp them selues both to be her accusers and iudges and laying their handes vpon the head of Susanna who wept and looked vp to heauen for her heart trusted in the Lorde They said as we were walking alone in the garden this woman came in with her two maides whō shee sent away frō her making fast the orchard dores after them with y t a young felow which there lay hid in the garden start vp went vnto her lay with her then wee which stood in a corner of the garden seeing this wickednesse ranne vnto them and sawe them as they were together but wee coulde not holde the fellowe for hee was stronger then wee and got open the dore and leaped out And when wee had taken this woman wee demaunded of her what fellowe it was but shee woulde not tell vs. This is the matter that wee lay vnto her charge and wee be witnesses of the same Then the common sort beleeued them as those that were the Elders and chiefe Iudges of the people and so they condemned Susanna to death whereuppon her friends yea and all they that knewe her for sorrowe beganne to weepe and lament heartilie for her Yea and Susanna her selfe then cryed out with a loude voice and made her feruent prayer vnto God saying as before in the first Lampe Pag. 48. O euerlasting God thou searcher of heartes thou that knowest all thinges before they come to passe thou wotest that they haue borne false witnesse against mee and behold I must die whereas thou Lorde knowest I neuer intended or once so much as thought much lesse did any such thing as these men haue maliciously imagined or inuented against mee And the Lorde heard her prayer Therefore when shee was ledde to bee put to death according to her iudgement and as shee was going to the place of execution the Lorde of heauen which had commpassion of this innocent woman neuer forsaketh leaueth his but helpeth them euen then when all thinges seeme past hope of mercy to the great comfort of all oppressed Christians raised vp the spirite of a little young childe called Daniel who cryed with a loude voyce to the great admiration no doubt of all that heard him saying I am cleane from the blood of this woman And when the people heard that they stayed and turned them towardes the childe and demaunded of him what hee meant by his wordes O yee children of Israel saide hee are yee such fooles that without examination and knowledge of the trueth yee haue condemned a daughter of Israel Returne againe to iudgement for they haue borne false witnesse against her Then the people went backe againe in all hast And the Elders tooke Daniell and set him among them in iudgement who when he had commanded the two olde lecherous Iudges that were the false witnesses to be seuered one from another that hee might examine them seuerally a parte hee called the one of them said vnto him O thou old cankered carle that art old in a wicked life and hast vsed thy vncleannesse so long Now thy sinnes and vngracious deedes which thou hast committed afore time are come to light for thou hast born false witnes hast pronounced false erronious iudgemēt Thou hast condemned the innocent hast let the guiltie go free Albeit the Lord sayd the innocent and righteous shalt thou not slaye Now then if thou hast seene her commit this villanie tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together He answered vnder a Mulbery or Lentiske tree Now verily quoth Daniell thou hast lyed against thine owne head For loe the Angell of God hath receiued the sentence of God to cut thee in two For thou art worthy of death in that thou hast oppressed the innocent woman contrary to the commaundement of God who sayd The innocent and righteous see thou slaye not neyther shalt thou beare false witnesse against thy neighbour and so he put him aside Then the childe called the other old dotard sayd likewise vnto him O thou seede of Canaan not of Iuda bewtie hath deceiued thee and lust hath subuerted thine heart Thus haue ye long dealt with y ◠daughters of Israell they for feare consēted vnto you and companyed with you but this woman being a daughter of Iuda would not abide your wickednesse Now tell me vnder what tree didst thou take them companying together He answered vnder a Pyne prune or Mirtle tree Uery well sayde Danyell Nowe verilye thou hast lyed also against thine owne lyfe or head therefore the Messenger or Angel of the Lord standeth waiting with the sworde to cut thee also in two and so to destroye you both And with that all the whole assemblye cryed with a loude voice and praysed God which so miraculouslye had preserued Susanna that daye and saued her that trusted in him And so fell vpon the two wicked Iudges who were conuict by their owne mouthes of falshoode and according to the law of Moses Deuter. 19.19 put them both to death for bearing false witnesse against their neighbour Thus the innocēt blood of Susanna was saued y e same day from being spilt in y e yeere of y e world 3518. Therfore Helchias her father mother praised God for their daughter Susanna with Ioachim her husband and all the kinred that there was no dishonestie founde in her Dan. 13. Susanna 1. There was an other woman called Susanna in y e time of Christ which being a godly woman folowed Christ his Apostles diligētly to heare their preaching ministred vnto them of her substance to relieue thē so much as laye in her power to her perpetuall prayse and the great shame of many both men and women now in the time of the same gospell who bee so far from relieuing the professors therof that they will not vouchsafe to follow them no nor so muche as to heare thē preach they neuer so well charme the charmar neuer so wisely but to theyr vtter
to doe and beganne to take vp armes against the children of the Israelites as maintainers of their brethrens cruell facte but therefore they were all by Gods iust iudgement iustly plagued for the other tribes of the children of Israell ioyning with them in battayle vppon that occasion offered And after the losse of two and twentie thousand men of Israell that were slayne at the first conflicte and eighteene thousand men of Israell at the seconde battayle and threescore men of Israel at the thirde and fifth encounter in all fortie thousand and 60. men of the one side the Israelites then at Gibea slewe of the Beniamites in one daye fiue and twentie thousand and an hundred chosen men of warre at another conflict 18. thousand and at the last battell fiue and twenty thousand men in all threescore and eight thousand and an hundred men of the Beniamites all chosen and valiant souldiers and stoute men of warre on the other side and went and burnt their cities and destroyed man and woman beast cattell with the sworde and fire so that this harlots death cost the liues of an hundred and eight thousand one hundred and threescore valiant men of warre besides an infinite number of women and children And after this great slaughter the children of Israel of the other tribes made an othe and sware within themselues by consent soleÌ„ne decree as it were that none of them should euer after geue their daughters or women vnto the Beniamites to wiues saying cursed be he that geueth a wife to Beniamine so greatly did they then detest abhorre that wicked fact committed by the children of Beniamine against this Leuites wife or concubine Iud. 19.20 Lots wife Lots wife being drawen by God out of Sodome and commaunded to escape for her life and to flye from his plagues ready to be powred vpon that citie for the abhominable sinnes thereof and not to looke behind her nor to be sory to depart thence for any riches or vanitie that she had or knew in the citie countrie yet for all this as she went behind her husband to Zoare in the playne she looked backe agayne vnto Sodome and behelde it howe it burnt with fire and brimstone lamenting no doubt for the losse of so godly a citie and her wealth possessions which she had left therein behynd her Wherefore presently by Gods iust iudgement for a notable monument of Gods vengeance vpoÌ„ Sodome and all carnall or fleshly Sodomites as touching her bodie onely she was turned into a piller of salt and so in sauing her life she lost it through disobedience and mistrust Gen. 19.17.26 Whose example our Sauiour Christ speaking of the latter dayes setteth before our eyes saying In that day let him that is in the field not turne backe to that he left behind but let him remember Lots wife for whosoeuer shal seek to saue his soule shal loose it whosoeuer shall loose his corporal life shall get life euerlasting Luke 17.31.32.33 M. Manoahs wife Manoahs wife the mother of Sampson dwelt in a place called Zorah in the tribe of Dan and hauing been long barren and without any child the Angell of the Lorde appeared vnto her and sayde behold thou art barren and bearest not but thou shalt conceaue and beare a â—onne And now therfore beware that thou drinke no wine nor stroÌ„g drinke neyther eate any vncleane thing for loe thou shalt conceaue and bare a sonne and no rasor shall come on his head for the childe shal be a Nazarite that is one separate from the worlde and dedicate vnto God from his birth and he shall begin to saue Israel out of the hands of the Philistines Then the wife came and told her husbande saying A man of God came vnto me and the fashion of him was like the fashion of the Angel of God exceeding fearefull for flesh and blood to behold but I asked him not whence he was neyther tolde he me his name But he sayde vnto me Behold thou shalt conceaue beare a sonne and nowe thou shalt drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the birth to the day of his death Then her husband and she shewing them selues readie to obey Gods will and desiring to know further prayed vnto the Lorde and sayde I pray thee my Lord let the man of God whom thou sentest come agayne now vnto vs and teach vs what we shall do vnto y e child when he is borne And God heard their voyce and the Angell of God came vnto the wife as she sate in the field alone without her husbande then shee ranne home in all haste to shewe her husbande and sayde vnto him beholde the man of God hath appeared vnto me againe that came vnto me to day With that her husbande arose and went with his wife vnto the man and sayde vnto him Art thou the man that spakest vnto this woman Yea quoth the Angel Nowe then said Manoah let thy saying come to passe but how shall we order the childe and doe vnto him when he is borne The woman thy wife quoth the Angel must be ware of all that I sayd vnto her shee may eate nothing that commeth of the vine tree she shal not drinke wine nor strong drinke nor eate any vncleane thing forbidden by the lawe Let her obserue all that I haue commaunded her The Manoah intreated y e man of God to tarrie and eate with him but the Angel refused saying though thou make me abide with thee I will not eate of thy bread but if thou wilt make a burnt offering to God offer it vnto the Lorde TheÌ„ what is thy name quoth Manoah y t when thy saying is come to passe we may honour thee Why askest thou after my name said the Angel which is secret or maruellous Then Manoah offered his burnt offering vnto the Lorde and the Angel did wonderously whiles Manoah and his wife looked on for God sent fire from heauen to consume their sacrifice to confirme their faith in his promise and wheÌ„ the flame went vp towardes heauen from the alter the Angel of the Lord ascended vp in the flame which when Manoah and hâ—s wife beheld they fel on their faces vnto the ground and woorshipped God for then they knewe that it was an Angel of the Lord that so appeared vnto them And Manoah sayde vnto his wife we shall surely dye because wee haue seene God but his wife sayd vnto him if the Lord would kill vs hee woulde not haue receiued a burnt offering and a meate offering at our handes neither would he haue shewed vs all these thinges nor woulde haue tolde vs any such as if she would haue said these graces that we haue receiued of God and his accepting of our obedience are sure tokens of his loue towards vs so that nothing can hurt vs. So the Angel of y e Lord did no more appeare vnto Manoah and his