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
with hardened heartes they say why shoulde wee not be like to our fathers in crueltie For our father Abraham when as he had but one only sonne he went to sacrifice him to the Lord whom in deed I doe not reprehend for this fact for why I knowe not the misterie thereof albeit I marueile howe he had no pitie on his sonne I haue heard also of a certayne king of theirs called Gefta who the same day hee went forwardes to the warres made a vowe to God that he would offer a sacrifice if hee shoulde haue good successe in his warres And when hee returned from the warres hee offered to God his onely daughter and so perfourmed his vowe that he had vowed vnto God And hereby I knowe they are men of a stubborne spirite for what so euer it giueth them in their heades to doe that they thinke must needes bee done and they are a noughtie people and most heynous sinners Wherefore except thou wilt deliuer them vnto mee I will giue ouer the warres For I will not be slayne with them without all iudgement When Titus had thus sayde hee battered the wall of Hierusalem with an yron Ramme and cast it downe Then came foorth many of the Nobles of the Saduces vnto him and made peace with him Pheroras wife hauing had a vyall of poyson whiche Antipater bought as hee went to Rome and sent vnto her husbande to keepe for him till his returne In the meane while her husbande Pheroras dyed And when Antipater came home agayne from Rome Pheroras wife and hee fell at variaunce insomuch that shee obiected vnto hym that hee was the cause that her husbande Pheroras was banished the kinges presence the sorrowe whereof was his death On the other side Antipater went about to accuse her sowing discorde betweene her and the king to sturre him agaynst her Hee suborned also a certaine Eunuche or gelded person to goe vnto Herode the king and enfourme him howe that at what time as hee tooke displeasure with Pheroras his brother and banished him his presence Pheroras procured a strong poyson and gaue it to his wife commaunding her to destroy the king therewith The king hearing this was wroth with the Eunuch and sayde I searched for that venome long agoe when it was noysed that my housholde seruauntes woulde haue giuen it mee to drinke but I coulde not finde the thing to bee true Yea I haue been too rashe in such matters For I put my wife Marimi to death without a cause and Alexandra my mother in Lawe with my two children When Antipater hearde that the king credited not the Eunuche hee made suite to the king to sende him to Octauian the seconde tyme for hee was afrayde for the viall that was in Pheroras wiues house Hee had written also with his hande howe that hee sent it intending therewith to poyson the kings sonnes children but hee that prepareth a pitte for other oft times falleth into it him selfe and desiring the king to sende him hee let him goe After this the king commaunded to make searche if the Eunuches woordes were true or no He sent first for Pheroras housholde seruauntes examined them whether euer they coulde perceyue that Pheroras was in minde to hurt him They all sware no. Then the king commaunded to scourge them very sore but they confessed nothing although some dyed vnder their handes in the examination Some he ordered with diuers kindes of tormentes of some hee caused to plucke out all their teethe And as hee had scourged a certaine woman seruaunte whiche had beene verye trustie to Pheroras at length when shee coulde no longer stande for strokes shee cryed out and sayde The holy and blessed God reuenge vs of Rostios the kinges wife which is the cause of this The king hearing these wordes badde let her alone shee will disclose all Then spake shee Antipater made feastes euery foote for thy brother Pheroras and him selfe And as they eat and dranke they deuised howe to poyson thee especially when as Antipater was going to Octauian For they sayde except wee destroy him hee will destroy vs as hee hath done all the children of this house Moreouer hee loueth the children of his sonnes that were put to death whiche growe apace and it is possible hee may alter his minde and make one of them king Antipater also saide to thy brother The king makes as though hee hee were much my friende but I trust him not Hee gaue me sayth hee an hundred pounde weight of golde but all that satisfieth not mee When the king heard this hee told howe he had giuen Antipater this golde secretly The woman sayde moreouer There is yet a vyall of strong poyson in my mistresse house that thy sonne sent out of Egypt With that the king sent straightwayes to Pheroras wife that shee shoulde bring him the vyall of poyson her owne selfe but when shee espied the kinges Eunuches come to fetch her whether shee woulde or no shee gate her vp to the toppe of the house and cast her self down headlong to kill her self because she would not see the king nor abide his torments Yet shee died not thereof Wherevpon the kinges messengers brought her in a horselitter and set her before the king Then shee confessed vnto him howe Antipater his sonne had conspired with Pheroras his brother to kil him with a strōg poyson that hee had bought in Egypt and sent it to Pheroras her husbande to keepe when hee went to Octauian And howe that Pheroras being at the point of death repented him thereof charging that wee shoulde neuer giue that venome to Antipater but powre it out vpon the grounde that the king might not bee poysoned therewith and I did as he badde me cast it out all saue a litle that I kept in the glasse bottome For I euer feared that which is nowe come to passe Then at the kinges commaundement the viall was brought forth before him and there was a litle of the venome left wherefore they gaue better credite to her woordes so the king was content and bad his phisitions heale her and shee recouered Ioseph 55.56.57 Pheroras maide seruaunt that disclosed the treason of Antipater to poyson his father king Herode of her read next before in Pheroras wiues storie and howe shee was handled before shee woulde confesse it c. Ioseph 56.57 Rostios was one of the wiues of Herode king of the Iewes and the mother of Antipater that woulde haue poysoned his father as yee may reade at large before in Pheroras wiues storie Ioseph 56 Salumith was the daughter of one Antipater and Kyparim his wife and sister to Pheroras and Herode which Salumith came but of base blood of her malice and spitefull dealing towardes Marimi reade more at large in the storie of Marimi Ioseph 25.42.43.44 45. Schimeons mother and wife were killed both by the sayde Schimeon the mother first least shee shoulde entreate him for the children and bee sory for their sakes Then his wife came running of her owne accorde and helde her necke downe to the sworde least shee shoulde be constrayned to see her children die and last of all hee slue him selfe as yee may reade more at large in Ioseph fol. 72. There was another woman that was the wife of a cruell Cutte-throate amonge the Iewes called Schimeon who liuing like an outlawe and his wife dwelling in Ierusalem at the last she fled out of the Citie with her men and women seruauntes towardes her husband for feare least she should be slayne for her husbandes cruelties sake if shee should haue tarried at Ierusalem but as she passed by where Iehochanan lay in ambushment for to take her husband her he tooke brought againe to Ierusalem not a little proude of such a pray thinking nowe we shall haue Schimeon at our pleasure seeing we haue his wife our prisoner hee loueth her so entirely that hee will doe for her sake whatsoeuer we will haue him This came to Schimeons eare who had taken at that time many of Iehochanans men and cutte of their right hands sending them so with shame to Ierusalem to their maister Hee sent moreouer Embassadours to Iehochanan willing him to send him his wife in suche sorte that shee might come to him with all that was hers or if he refused to doe it he should be the extreemelier handled for he would take the towne ere it were long and to Iehochanans shame cut of the hands and legges of all them that did inhabite it Iehochanā hearing this was sore afrayde and all they that were with him and therefore they sent him his wife whereupon Schimeon kept him still without the Towne and playde the tyrant without as fast as Iehochanan did within rauishing the Israelites wiues before their faces shedding innocent blood vnmercifully Iosephus 134. Iosephus reporteth that at the siege of Titus and Uespasian against Ierusalem the men souldiers were so scant and destroyed that the women were faine to defend the walles where it chaunced that a greate stone shotte by the Romaines hit a woman with childe with such a violence that it passed through her bodie and carried the child with it by the space of halfe a myle FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for the assignes of William Seres 1582.
of y e children of the strangers that are soiourners amoÌ„g 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 children of Israel yee shall not rule one ouer another with crueltie 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 shal be with that stranger yéere by yéere as an hired seruant vntill the yéere of Iubelie neither shalt thou suffer that straÌ„ger 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 seruaÌ„ts 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 froÌ„ 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 heatheÌ„ 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 vnprofitable 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 coÌ„meth a better Eccl. 9.12 Thou shalt not couet thy neighbours manseruant nor his maidseruant 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 Abraham 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 theÌ„ such faithfull seruants to doe their busines whoÌ„ 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 iudgemeÌ„ts lawes also to declare theÌ„ vnto their familie to bee in their houses as Preachers to their children families that froÌ„ 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 notwithstaÌ„ding 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 coÌ„mandement the master mistres is bound not only to be holy religious theÌ„selues but also to sée that all vnder their charge rule be so likewise where it is said remeÌ„ber 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 manseruaÌ„t 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 thâ— 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 giueÌ„ vnto thée to thine household 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 Daâ—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 hearing 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
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 exhorted 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 frowarde 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 profite 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 wisely 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 labour thou shalt finde rest but if thou let him goe idle hée shall séeke libertie 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 vnder 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 appeareth 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 prophet bade him 2. King 5. 13. And of Abigail Nabals wife who with all spéede followed her seruants counsell to pacifie the wrath of Dauid 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 contention 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 alwaies vsed thē as Gods good creatures lent vnto him for his necessitie 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 Centurions 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 faithfulnesse 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 vngodly commandementes no more then Saul was obeyed of his seruants 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 solicite their seruants to sinne in adulterie as Potiphars wife did hir man Ioseph Gen. 39.13 Or to eate the gaynes gotten by their seruants 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
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 câ—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 â—aunt for taunt stirreth vp strife more more to their further punishment and Gods displeasure Prou. 15.1 A foolish seruant despiseth his masters instruction but hee y t regardeth 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 obeyeth correction getteth vnderstanding Prou. 15.32 A seruant that is of a seruile rebellious nature will not be chastened 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 shal be shortened and that seruant that abhorreth babling repeating of words quencheth wickednesse 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 reproched with any dishonestie or incontinencie of life as appeareth Susâ—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 accordingly shal be beateÌ„ with many stripes but he y t knoweth it not yet doth â—ommit faultes worthie of stripes shal be beaten but with a fewe strokes Luke 12.47 It is much better to reprooue theÌ„ to beare euill will and he that acknowledgeth his fault shal be preserued from further hurt O how good a thing is it wheÌ„ thou art reprooued to shew repeÌ„tance 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 coÌ„uerteth 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 caÌ„ 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 vtterly to be abhorred of all maides and seruants to reproch their masters 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 lâ—th to rise early to goe about his businesse 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 businesse Prou. 10.26 It is a shame for the seruaÌ„t 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 shal be iudged of his owne euill déedes as appeareth in Luke 17. 17.22 Seruants be coÌ„tent 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 vseth and intreateth theÌ„ 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 plagued as was Gehezi that lied vnto his master Elisha c. as appeareth 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 shamâ— is euer with them Eccle. 20.25 That seruant which either
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
beeing come into Pharaos court in Egypt the Princes and Courtiers of the Egyptians behelde her beautie and commended her vnto Pharao to be a very faire woman Whereupon Sara was straight way caught vp and taken into Pharaos house to be his wife who intreated Abraham well for her sake and inriched him greatly with sheepe Beeues Asses Camels and men seruants and maide seruantes But the Lorde tooke the defence of the poore stranger against a mightie king and as hee is euer carefull ouer his so did hee preserue Sara cleane and vndefiled and from beeing defloured by the king or his princes but plagued Pharao and al his house with great plagues that could not be cured but by the prayers of Abraham and that because hee had violently taken Sara Abrahams wife from him to defloure her Which when Pharao felt and sawe then hee called Abraham and saide why hast thou done this vnto mee and why didst thou not tell mee plainely that shee was thy wife But callest her sister which made me take her to bee my wife Nowe therefore beholde thy wife take her and goe thy way So when shee was restored home to Abraham againe honest pure and vnpolluted to the intente none shoulde hurt either Sarai or Abraham her husbande gaue his men charge and commandement to conduct them safe out of his countrie with all that they had After this Sara nowe being come into the land of Canaan and hauing been long barren and perceiuing that the Lord had restrained her from bearing of children as she that had respect to Gods couenant and promise made before vnto her husband that one which should come out of his owne loynes should bee his heire according to his request in earnest prayer that his seede should be as the starres in the skie for number c. She gaue her husband Abrahā leaue to take Hagar her Egyptian maide to wife saying Behold now the Lorde hath restrained mee from childe bearing I pray thee go in vnto my maide it may be that I shall receiue a childe by her Wherein note that Sarai offended God in binding his power to the common order of nature by giuing her young maide Hagar to her husband to wife as though God could not giue her children in her olde age So Abraham did as shee bad him and her maide Hagar conceiued with childe brought foorth a sonne called Ismael But when Sara saw herselfe despised of her maid that had conceiued which punishment God suffered to fall vpon Sara to declare what they gaine that attempt any thing against the worde of God Then she made her complaint vnto Abraham said Thou doest me wrong I haue giuen my maid into thy bozome and she seeth that she hath conceiued and I am despised in her eyes the Lorde iudge betweene thee and me Behold quoth Abraham thy maid is in thy hande and power doe with her as it pleaseth thee Then Sara dealt roughly with Hagar her maid was so quick sharpe with her that she made her run away Neuerthelesse at the humble submission of Hagar Sara receiued her againe After this it pleased God to renewe his promise and couenant made with Abraham her husband concerning the issue that he should haue of the body of Sarai his wife whose name God then changed with her husbands and called Sarah that before was Sarai And to that ende when God sent his three Angels to renew the same promise to Sarah herselfe in the plaine of Mamre shee courteously entertained those three Angels and made them a feast in her tent and as she stood behind the tent dore and heard the Angels say vnto her husband Abraham Lo Sarah thy wife shall haue a soone Shee rather hauing respect to the order of nature because she being well stricken in age and very olde euen fourescore and tenne yeere olde insomuch that it ceased to be with her after the maner of women that is past childe bearing Then beleeuing the promise of God so often made and repeated and thinking it impossible for her to haue a childe she I say then laughed within her selfe said Is it of a suretie y t I shall haue a sonne Shal I now giue my selfe to lust being old my Lord is old also 1. Pet. 3.6 And when she had talked thus with her selfe the Angel of the Lord seeing the distrust of Sara at the first saide vnto her husband Abraham wherefore did Sarah thus laugh as though quoth he it were a hard thing for the Lord to performe his promise Then she being asked the question reproued for her incredulitie of the Angell denied it saying I laughed not for shee was afraide but the Angell said it is not so for thou laughedst Afterward Sara going frō Mamre soiourning in y e land of Gerar among the Philistines It chanced y t Abimelech y e king of Gerar hearing of her wonderful beautie sent tooke Sara away frō her hushusband of purpose to haue lyen w t her But God whoeuer most greatly detesteth y e breach of marriage by dreame or vision in y e same night before y t euer he had come neere her or touched her reuealed vnto Abime Behold thou art but dead because of the womā which thou hast taken for shee is a mans wife whereunto Abimelech as one failing by ignorance and not doing euill of purpose nor thinking to doe any man harme made his excuse to God againe and said for himselfe thus Lord wilt thou slay euen the righteous nation saide not hee that is Abrahā vnto me Shee is my sister yea and shee herselfe saide hee is my brother which fault she had now twise fallen into such is mans frailtie with an vpright minde and innocent handes haue I done this I knowe it saide God that thou didst so but yet I kept thee also that thou shouldest not sinne against mee therefore suffered I not thee to touch her now therefore deliuer the man his wife againe For he meaning Abraham her husband is a Prophet and he shal pray for thee that thou maiest liue but if thou deliuer her not againe be sure that thou shalt die the death and all that thou hast Then Abimelech in all hast very early in the morning called for Abraham and said vnto him what hast thou done vnto vs and wherein haue I haue offended thee that thou hast brought on me my kingdom this great sin Thou hast done this vnto mee by calling thy wife sister that ought not to bee done Because quoth Abraham I thought this with my selfe surely the feare of God is not in this place and they will slay mee for my wiues sake therefore did I call her sister yet in very deede shee is my sister that is my cosin germane for shee is the daughter of my father that is of my fathers brother But not the daughter of my mother and she is my wife And that shee calleth mee brother is but of a couenant of kindnesse that
was priuily made long agoe betwixt her and mee in all places where we became Then Abimelech the king gaue Abraham beeues sheepe men seruants and maide seruants and greatly inriched him also restored vnto him Sarah his wife giuing him leaue to depart and dwell where hee woulde in his Dominion but before Sara departed as God had suffered this Heathen king to doe vnto her husbande so nowe hee reproued Sarah his wife also for her dissembling lying Behold I haue giuen thy brother a thousand peeces of siluer beholde he is in the vaile of thine enemies to all that are with thee and to all others as if he had said Sara seeing God hath giuen thee an husbande as a vaile or defence yea such a head as with whom thou maiest bee preserued from all dangers thou hast done euill to vse this dissimulation with mee in calling him thy brother that is indeede thine husbande Then Abraham prayed vnto God for Abimelech God heard his yrayer and healed Abimelech and his wife and his maid seruants so that they conceaued afterwarde and bare children for before the Lorde had taken away from them the gift of conceauing and shut vp euery wombe in the house of Abimelech because of Sara Abrahams wife Now the Lord visited Sara while shee was in the land of the Philistines at Gerar so that shee through faith receiued strength to conceaue seede and brought foorth a sonne in her olde age at the time appointed of God according as he had promised by the Angel because she iudged him faithfull that had promised So that of one woman euen of her y t was as one dead past age there sprang so many as y e starres of the skie in multitude as the sand in the Sea shore which is innumerable Heb. 11.11 12. And Abraham called his sonnes name Isaack and when the childe was borne shee accused her self of ingratitude in that shee did not beleeue the Almightie and said God hath made me to reioyce all that heare will reioyce with mee who woulde haue said to Abraham that Sara should haue giuen children sucke for I haue borne him a sonne in his olde age After this when Sara saw and perceiued Ismael the sonne of Hagar her maide as he plaied with Isaak mocking and deriding Gods promises made to Isaak which the Apostle to the Galathians 4.29 calleth persecution she complained thereof vnto Abraham and saide Put away or cast out this bond maid and her sonne for the sonne of this bond woman shall not bee heire with my sonne Isaak Which thing was very greeuous in Abrahams sight because hee loued Ismael But God saide vnto Abraham Let it not greeue thee for the childes sake or his mother but in all that Sara shall say vnto thee heare her voyce for in Isaak shall thy seede bee blessed that is the promised seed shal be counted from thy sonne Isaak borne of Sarah and not from Ismael Rom. 9.9 Then Abraham followed his wife Saraes counsaile and put away Hagar and her sonne foorth of his house who after liued in the wildernesse of Paran and troubled Sara no more Finally when Sara was an hundred and seuen and twentie yeeres olde in the yeere of the worlde 2145. she died in Kyriath-arba otherwise called Hebron in the land of Canaan and was buried in the double caue of the field Machpelah ouer against Mamre which is Hebron which Abraham her husband bought of the sonnes Heath called the Hittites of purpose to bury Sara for whose death he greatly lamented and mourned after her to be a place of common buriall for all his her posteritie for euer And after the death of Sarai Abraham tooke him another wife called Keturah by whom he had diuers sonnes Gen. 11.29 12.5.13 c 13.1.16.17.15.21 18.6,9.11.12 c. 20. 21. 1.2 c. till verse 15. 23.1 reade Iosephus fol. 180.181 Sarra or Sara sig my princehood a prince and as before in Sarai She was the only daughter of one Raguel and Anna or Edna that dwelt in Rages otherwise called Ecbatane a Citie of the Medes where Sarra hauing had seuen husbandes one after another in her fathers house the men before they had lien with her were all one after another by Gods prouidence and permission who had reserued Sara to be wife for young Tobie as afterwarde shall appeare slaine by the euill spirite or Diuell called Asmodius to the great discomfort and heauinesse of the young woman and her friendes And yet to aggrauate her sorrowe and griefe the more Beholde her fathers maides when shee did correct them for their faultes woulde slaunder her cheek and reproue her on this wise saying Doest thou not know that thou hast strangled thine husbandes Thou hast had nowe seuen husbands neither wast thou named after any of them Wherefore doest thou beate vs for them if they bee dead goe thy way hence to them and God let vs neuer see sonne nor daughter of thee more vppon earth thou killer of thine husbandes wilte thou slay vs also as thou hast slaine seuen men When Sara hearde these wordes shee was very sorowfull so that shee thought to haue strangled her selfe But beeing better aduised shee saide with her selfe I am the onely daughter of my father and if I doe this I shall slaunder him and shall bring his age to the graue with sorrow Whereupon shee cast aside all suche wicked and vngodly thoughtes as at the first oppressed her and in great pacience betooke her selfe to fasting and prayer with all deuotion and godlinesse in so muche as in the midst of her griefe and affliction shee got her vp to an high chamber of her house where shee continued three dayes and three nights without meate and drinke in heartie prayer towarde the windowe beseeching God with teares that hee would vouchsafe to loose and deliuer her from this rebuke or els to take her out of the earth saying as before in the first Lampe of Uirginitie Page 39. After prayer shee came downe from her chamber and praysed the Lorde And note that at the very same instant that shee made her prayers old Tobie also made his prayers to God beeing rebuked of his wife Anna and both their prayers came together and were heard receiued also at one time before God who thereupon to both their comfortes sent his good Angel Raphael to heale them both that is to take away the blindnesse of Tobie and to giue Sarra for a wife to Tobias the sonne of Tobit and to binde Asmodius the euill spirite because shee belonged to young Tobie by right For young Tobie being sent by his father to Rages where Sara dwelt conducted all the way by the Angell Raphael when they were come neere to Rages the Angell saide to the young man Brother to day wee shall lodge with Raguel who is thy cosin hee also hath one only daughtâ—r named Sarra I will speake for her that shee may be giuen thee for a wife for to thee doth