Eccles. 33 18. Be not ashamed to set a good locke where an euill wife is and to locke vp things where manie hands are Eccles. 42 6. Kéepe the doores of thy mouth from hir that lieth in thy bosome Mich. 7 5. That is be not hastie to reueale secrets vnto thy wife least others plowing with thy heifer as the Philistines did with Dalila Samsons wife vnto whom at hir dissembling teares and impudent importunacie he disclosed his riddle reape the fruits of thy wished haruest and so turne thée to wrath and displeasure as it did him Read Iudg. 14. The husband hath power by Gods lawe to approoue or disapprooue breake or disalow of euerie oth bond promise contract or vow that his wife shall make during couerture yea though it be a vow betwéene God and hir of mortification by abstinence to humble hir soule or of anie other bodilie exercises much more anie promise bond or contract made betwéene hir and others and that bicause she is in subiection vnto hir husband and can performe nothing without his consent Neuerthelesse if the husband hearing of his wiues vows and bonds hold his peace and saie nothing against it nor warne not his wife the selfe same daie that he hath first notice of hir vowes so made then his silence shall establish all hir vowes and bonds which she hath made and confirme them to be good both against himselfe and his wife But if at any time after the husband speake against it and breake that vow by shewing himselfe altogither vnwilling and vnpleased therewith then shall it be void and of none effect and he shall beare hir iniquitie and the sinne and offence for the breach thereof shall be imputed to the husband and not to the wife Numb 30. Of anger and frowardnesse GOdlie and zealous anger in the husband towards the wife is lawfull and ought not to be counted frowardnesse in him especiallie when it is to prefer the glorie and worship of God For that is to be angrie and sinne not so was Iacob angrie with Rahel and reprooued hir follie as you may read Gen. 30. in the storie of Rahel So also was Dauid with Michol as you may sée in hir storie 2. Sam. 6. and diuers others But godlinesse doth require that the husband ought not for euerie light occasion or by anie vngodlie meanes to trouble disquiet or vexe his wife nor to take anie mo wiues beside hir For that was a thing hatefull and detestable euen among the heathen as you may read in Labans couenant with Iacob concerning the good vsing and intreating of his two daughters Gen. 31. And Ednas exhortation to Tobie 10 12. For he that troubleth his owne flesh or dealeth frowardlie with his wife is to be reputed a cruell man saith Salomon Prou. 17 11. He that vpbraideth his wife or déere friend especiallie in the presence of other breaketh friendship and the bond of amitie Eccles. 22 verse 20. That man is said to abound in sinne whose angrie mind towards his wife is hot as fire that cannot be quenched till it be consumed as you may read afterward Eccles. 23 16. Loue thy wife as thy selfe For if ye bite and deuoure one another take héed least ye be consumed one of another Gal. 5 14. Beare ye one anothers burden and that with the spirit of méekenesse considering thy selfe least thou also be tempted Gal. 6 1. Husbands loue your wiues be not bitter vnto them Col. 3 19. Ye husbands dwell with your wiues as men of knowledge by neither kéeping them too straight nor giuing them too much libertie but giuing honour vnto them as vnto the weaker vessels in taking care and prouiding for their necessities and in liuing quietlie one with an other euen as they that are heires togither of the grace of life that your praiers be not interrupted For you can not praie well as yée ought when ye are at strife and dissention one with the other 1. Pet. 3 verse 7. Use thy selfe to liue ioifullie and quietlie with thy wife which God hath giuen thée vnder the sunne and whom thou louest all the daies of thy life which is but vanitie For this is thy portion in this life of all thy labour Eccles. 9 8. Thrée things reioice me saith God and by them am I beautified before God and men that is to saie the vnitie of brethren the loue of neighbours and a man and his wife that agrée well togither Eccl. 25. Such husbands as were frowardlie and vnreuerentlie handeled and intreated by their wiues were these Abraham of Sara Iacob of Rebecca Moses of Zipporah Samson of Dalila Tobie of Anna Achab of Iezabel Nabal of Abigael c. As you may read in their seuerall stories Gen. 16 30 18. Iudg. 14 c. Of gelousie THis is the lawe of gelousie when a wife turneth from hir husband and is defiled by another man or when a man is mooued with a gelous mind and is gelous ouer his wife then shall he bring his wife before the Lord vnto the priest and the priest shall doo to hir according to the lawe of gelousie and the man shall be frée from sinne but his wife shall beare hir iniquitie which prooueth that by Gods lawe the man might accuse his wife of incontinencie and not be reprooued therfore although it be not true Read more in wiues dutie Numb 5 11 c. Deut. 22. Gelousie is the rage of a man therefore he will not spare in the daie of vengeance Prou. 33 34. Be not gelous ouer the wife of thy bosome that she shew not some shrewd point and least thou teach hir an euill lesson against thy selfe Eccles. 9 1. Aske no counsell of thy wife touching hir of whom she is gelous Eccles. 37 11. Of loue and hate ALthough children be a great cause of mutuall loue betwéene the husband and the wife bicause they are the gift of God and fruits of mariage yet the husband ought not to despise his wife though she be barren but alwaies to loue cherish and comfort hir with swéet words and doo hir all the good he can after the example of these godlie men Abraham Isaac Iacob Elcana Dauid Iob c. Who most intirelie loued their wiues whether they were barren or fruitfull and when they perceiued them to be at anie time troubled or disquieted deale by gentle spéeches with them and godlie intreatie louinglie comfort and reléeue them patientlie enduring all troubles praieng vnto God hartilie for them to quiet them and to make them fruitfull as you may read in the seuerall stories of Sara Rebecca c. Gen. 24,6 33,2 1. Sam. 1,8 We read of Palthiel that he so intirelie loued Milcha that he went after hir wéeping like a child for griefe that she was caried awaie to hir husband Dauid 2. Sam. 3 16. A man loueth his owne father which hath nourished him and his owne countrie and is ioined with his wife and for the woman he ieopardeth his life and neither remembreth
and cannot goe backe O my father quoth shee if thou hast opened the mouth so vnto the Lord doe with me as thou hast promised seeyng that the Lorde hath auenged thee of thine enemies the children of Ammon Howbeit yet before thou performe thy vowe doe thus much for me suffer me I pray thee for the space of two monethes that I may goe to the mountaines and bewayle my Uirginitie together with my fellow Uirgins so Ieptah gaue her leaue sent her away And she went with her companions and lamented her Uirginity vpon the mountaynes because it was counted a shame in Israel to die without children And after the end of two moneths she returned againe vnto her father who slue her and sacrificed her according to his vowe that he made And euer after it was a custome in Israel that the daughters and virgins of Israel went yeere by yeere to lament the death and Uirginitie of the daughter of Ieptah the Gileadite foure dayes in a yeere vppon the mountaynes Iudges 11. 34. c. Ieroboams wife Ieroboams wife when her sonne Abijah fell sicke at her husbands request tooke a present of ten loaues cracknels a bottel of hony as y e custome was and because she would not be knowen to be y e Queene shee disguised herselfe and so went vnto Syloe to the Prophet Ahiiah and there feining her self to be another woman then the wife of Ieroboam she asked counsel of him what should become of the young maÌ„ her sonne whether he should liue to succeed his father in the kingdomâ— or die of that disease But the Prophet albeit he was blynde and his eyesight decayed for age yet hauing her coÌ„ming vnto him reuealed by God before hande and her craft and subtletie disclosed vnto him ere she came so soone as he heard the sound of her feeete as she came in at his dore he sayde Come in thou wife of Ieroboam why feynest thou thy selfe to bee another then the wife of Ieroboam I am sent to thee with heauy tydinges Goe tell thy husband thus saith the Lord that forasmuche as I haue exalted thee whiche wast but a seruant to SalomoÌ„ froÌ„ amoÌ„g y t people haue made thee Prince ouer my people Israel c thou hast not kept my coÌ„mandements but done euill aboue all other kinges y t were before thee in coÌ„mitting abhominations setting vp Idolatry not only sinning thy self but making other to sinne Therefore beholde I will bring this euill vppon the house of Ieroboam for his sinnes namelye I will cutte off from him all that pisse against the wal that is euery male euen to the dogges aswel of them y t are shut vp in prison and strong holdes as at libertie and abroad yea I will sweepe away his posteritie as a man sweepeth awaye dounge or dyrte till it bee all gone And the dogges shall eate them that dye in the Citie and the fowles of the ayre deuoure them that die in the fielde for the Lorde hath sayde it Up therefore and gette thee to thine house for when thy feete enter into the Citie thy childe shall die and all Israell shall mourne for him and burye him For hee onelye of Ieroboam shall come to the graue because in him there is founde some goodnesse towardes the Lorde God of Israell in the house of Ieroboam So Ieroboams wife with a heauy cheere departed and came to Terzah where shee dwelt and when she came to the threshold of the doore ready to enter into the house the young man her childe died and they buryed him and all Israell lamented his death euen according as the Prophet from the mouth of the Lorde had foretolde her 1. King 14. Widow of Ierusalem There was a certeine poore widdow in Ierusalem who beeing in the Temple at the time when the rich men and people cast in theyr almes into the tresorie to the reliefe of the poore came also and caste in two mites which make a quadrin or halfe a farthing into the treasorie with the rest of the people whome when Iesus sitting ouer against the treasorie sawe and behelde hee to shewe hee esteemeth our giftes or almes deedes by the hearts ready wil and affection of the giuer and not by the quantitie or value of the thing giuen commended this poore widows offring liberallitie aboue the rich mens saying vnto his Disciples that were about him Uerily I say vnto you that this poore widdow hath cast more into the offrings of God theÌ„ all they which haue cast into the treasorie for they all did cast in of their superfluitie but she of her pouertie did cast in all the lyuing that she had Mark 12.42 Luk. 21.1 Iobs Wife Iobs wife seeing her husband visited by the hande of God and grieuously plagued with botches and byles from toppe to toe beganne to loathe and dispise him because of the loathsomnesse and continuaunce of his diseases And being stirred vp of Sathan as an instrument to â—empt her husband Iob as Eue was to tempt Adam she knowing death to be appoynted for the blasphemer most impatiently and wickedly sayde vnto her husbande Doest thou continue yet in thine vprightnesse curse God and die as though she would haue sayde what gaynest thou to serue God seeing hee thus plagueth thee as if he were thine enimie Blaspheme Gods name by curssing and denying him so shalt thou bee stoned to death by iudgement of the law and be quicklye ridde of this payne wherein most loathfully thou languishest But Ioab like a most quiet and pacient man teaching her and vs all paciently to endure the crosse of affliction and hande of God sayde vnto her O wife thou speakest like a foolishe woman What shall we receyue good at the hande of God and not receyue euill also Iob. 2.9.10 L There was a certeine Ladye a noble Gentlewoman which for her excellent vertue and deuout godlinesse in religion and bringing vp her children in vertue and learning accordinglye was had in great reputation and worthily honoured of all men especiallye of the Apostles Insomuch that S. Iohn not for anye worldly or priuate affection but according to godlinesse so loued this Lady that to her perpetual prayse and all other womens good example by imitating her vertues hee wrote a learned Epistle to her and her children as an electe and most noble Ladye wherein hee reioyced greatlye as all godlye men doe that hee founde her and her children walking in the trueth of Christes Gospell and shunning the by pathes of errour superstition and idolatrie exhorting her most friendely and christianlye therein that as she had begunne to loue and imbrace the Gospell so she and her children would still loue and continue in the constant profession of the same doctrine of Christ which she and her children to fore had learned And warneth her and them also to beware of deceiuers and to haue nothing to doe with false preachers and teachers 2. Iohn 1. The description of the woman called
had no solemnities in mariage neither did hir children inherit but had a portion of goods or monie giuen them as appeareth by Sara and Hagar and others 1. Chron. 2,46 Harken O daughter and consider and incline thine eare forget also thine owne fathers house and people so shall the King thy husband haue pleasure in thy beautie For he is thy Lord and him oughtest thou to reuerence Whereby is signified that the wife is blessed if being an heathen or infidel she can renounce hir idolatrous and irreligious people and kindred and the loue of hir owne nation and countrie and giue hir selfe wholie to hir Christian husband to loue him hartilie and worship God aright as he doth For most perfect loue ought to be betwéene the husband and the wife euen such and so great as is betwixt Christ and the Church his spouse Psal. 45 10,11 Thou wife forsake not the husband of thy youth For he is thy head vaile defence and guide to gouerne thée and with whom thou shalt be preserued from all danger and from whom thou oughtest not to depart to anie other man but to liue with him and remaine in his subiection And forget not the couenant of thy God that is thy promise made in mariage before God and his Angels Prou. 2 17. Let the husband giue vnto the wife due beneuolence and likewise the wife vnto the husband that is all duties pertaining to mariage 1. Cor. 7 3. Let euerie man haue his owne wife and let euerie woman haue hir owne husband 1. Cor. 7 2. The wife hath not the power of hir owne bodie but the husband and likewise the husband also hath not the power of his owne bodie but the wife 1. Cor. 7 4. Defraud not one another therefore except it be with consent for a time that ye may giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie 1. Cor. 7 5. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same Christ is the Sauiour of his bodie the Church euen so ought the husband to gouerne and nourish his wife from perils Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing Ephes. 5 22 c. Let the wife sée that she feare hir husband Ephes. 5 33. Wiues submit your selues vnto your husbands as it is comlie in the Lord. Colos. 3 18. Let the wiues be subiect to their husbands that euen they which obeie not the word may without the word be won by the conuersation of the wiues while they behold your pure conuersation which is with feare Whose apparelling let it not be outward as with broided heare and gold put about or in putting on of gorgious apparell but let the hid man of the hart be vncorrupt with a méeke and quiet spirit which is before God a thing much set by For euen after this maner in time past did the holie women which trusted in GOD tire themselues and were subiect to their husbands As Sara obeied Abraham and called him Sir or Lord. Gen. 18 12. Whose daughters ye are whilest you doo well not being afraid of anie terrour but willinglie dooing your dutie For your condition is not the woorse for your obedience 1. Pet. 3 1 c. The wiues of Bishops or Ministers also must be honest not euill speakers but sober and faithfull in all things 1. Tim. 3 11. Teach the yoonger women to be sober minded that they loue their husbands that they loue their children that they be discréet chaste kéeping at home not running to and fro without necessarie occasions which is a signe of lightnesse that they be good huswifelie and subiect vnto their husbands that the word of God be not euill spoken of Tit. 2 verse 4. I will saith S. Paule that women araie themselues in comlie apparell with shamefastnesse and modestie not with broided heare or gold or pearles or costlie apparell wherby also curiositie pompe and wantonnesse is condemned which women vse in platting crisping folding or curiouslie curling their heare or trimming their heads But as becommeth women that professe the feare of God so let them adorne and decke themselues with good works 1. Tim. 2 9. Let the woman learne in silence with all subiection For I permit not a woman to teach neither to vsurpe authoritie ouer the man but to be in silence For Adam was first formed then Eue and Adam was not deceiued first but the woman was first deceiued and so became the instrument of Sathan to deceiue the man and was giltie of the transgression Notwithstanding though therefore God punisheth them with subiection and paine in their trauell yet through bearing of children if they continue in faith and loue and holinesse with modestie and be faithfull and godlie in their vocation they shall be saued 1. Tim. 2 11. Againe saith S. Paule Let your women kéepe silence in the Churches For it is not permitted vnto them to speake but they ought to be subiect as also the lawe saith Gen. 3. before And if they will learne anie thing let them aske their husbands at home For it is a shame for women to speake in the Church or congregation and a great disorder therein to suffer the woman to vsurpe that which is peculiar to men 1. Cor. 14 33. She that is maried careth for the things of the world how she may please hir husband 1. Cor. 7,34 Raguel exhorted Sara his daughter saieng Honour thy father and mother in lawe loue thine husband rule well thine houshold kéepe thy familie in good order and shew thy selfe faultlesse Fiue notable points to be obserued of euerie godlie wife towards God hir husband friends familie and neighbours Tob. 10 12,13 The wife is bound by the lawe of matrimonie as long as hir husband liueth to cleaue vnto him without separation Read more title diuorce 1. Cor. 7 39. Rom. 7 2. So then if while hir husband liueth she take another man she shall be called an adulteresse Rom. 7 3. The wife that is found lieng with another man shall die for it bicause she hath broken wedlocke c. Deut. 22 22. Leu. 20 10. If anie mans wife turne to euill and commit a trespasse against hir husband by breaking the bond of mariage and plaieng the harlot so that another man lie with hir fleshlie and it be hid from the eies of hir husband and kept close and yet she be defiled and there be no witneâ—â—e against hir neither she taken with the maner if hir husband be mooued with a gelous mind so that he is gelous ouer his wife which is defiled then shall the man bring his wife to the priest with hir offerings with hir namelie the tenth part of an Ephath of barlie meale but he shall not powre oile vpon it nor put incense thereon For it is an offering
Christe many widdowes were in Israel in the daies of Elias when heauen was shut thrée yéeres and sixe monethes and the men dyed by reason of the great famine that was generally ouer all the land but vnto none of those widdowes was Elias the Prophet sent saue vnto a certaine poore widdowe in Sarepta a Citie of Sydon Luke 4.25 Whome God had commaunded there to sustaine him as 1. Kings 17.9 Honour widdowes that are widowes indéede that is take care for them that are left alone and haue no maner of worldlie meanes to helpe themselues with But if any widowe haue either children or nephewes let them her children friends and kinred learne first to shew godlinesse and kindnesse towardes their owne house and to recompence their kinred for that is an honest thing and acceptable before God Contrariwise if there be any that prouideth not for his owne and namely for them of his housholde and kinred he denieth the faith and is worse then an infidel 1. Tim. 5.3 Moreouer let not a widowe be taken into the number of those that shall haue the reliefe of the Congregation and be chargeable to the Church vnder threescore yeere old that hath béen the wife of one husband well reported of being continually giuen to euerie good worke And refuse the younger widowes But if any faithfull man or faithful woman haue widowes let them minister vnto them that is let the childe nourishe his mother being a widow or the kinsman or kinswomaÌ„ relieâ—e her poore kinswoman as nature bindeth them to their abilitie and let not the Church bée charged with relieuing such widowes that haue wealthie friends that there may be sufficient for them that are widowes indéede and lacke friendes and kinsfolkes all other worldly helpes and meanes to succour them 1. Tim. 5. all When the number of the Disciples grewe there arose a murmuring of the Grecians towards the Hebrwes because their widowes were neglected in the dailie ministring and distributing of the almes among the poore Acts. 6.1 Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersities and to kéepe himselfe vnspotted of the worlde Iames. 1.27 The Lorde accepteth not the person of the poore but hée heareth the prayer of the oppressed The most high despiseth not the desire of the fatherlesse nor the widowe when shee powreth out her prayer Doth not the teares runne downe the widdowes chéekes and her crie is against him that caused them or wrong theÌ„ out by violence iniurie and oppression for from her chéekes doe they goe vpp into heauen and the Lorde which heareth her doth accept them and put those teares into his bottell And the Lorde which is a Iudge of widowes will not bée slacke nor the almightie which is the God of vengeance will not tarrie long from them til he haue smitten in sunder the loines of the vnmercifull and auenged himselfe of the vngodly till he haue taken the multitude of the cruell and broken the scepter of the vnrighteous til he haue iudged the cause of the widow and comforted the fatherlesse and oppressed with his mercie and rewarded their enemies according to their déedes Eccle. 35.13 The dutie of olde women THe elder women likewise teache and exhort as mothers or matrones that they bée sober honest discréete sound in faith in loue and in patience and that they bée in suche behauiour as becommeth holinesse not false accusers nor giuen to much wine but teachers of honest things that they may be able both with doctrine and good example of life to instruct the young women to be sober minded also and that they loue their husbandes that they loue their childreÌ„ that they be discréet chaste kéeping at home not running to and fro without necessarie occasion which is a signe of lightnesse that they bee good vertuous and subiect to their husbands y t the word of God bée not euill spoken of c. Titus 2.3 Cast away prophane and olde wiues fables exercise your selues vnto godlinesse 1. Tim. 4.7 Yee shall not vse witchcraft nor obserue times Leuit. 19.26 Let none bee founde among you that maketh her sonne or her daughter to goe through the fire or that vseth witchcraft or is a regarder of times or a marker or obseruer of the flying of foules or a sorceresse or a charmer or that counsaileth with spirites or a soothsayer or that asketh counsaile of the dead as the witch of Endor did for all that doe such things are abhomination vnto the Lorde and shal be stoned to death Deut. 18.10.11 Thou shalt not suffer a witch to liue Exod. 22.18 Soothsaying witchcrafte and dreaming is but vanitie and a minde that is occupied with fancies is as a woman that trauelleth Eccle. 34.5 The witches children and the séede of the adultresse and the whoore are both alike abhominable and detestable to GOD. Esay 57.3 Thrée sortes of men or women my soule hateth and I vtterlie abhorre the life of them A poore woman that is proude and a riche woman that is a liar and an old woman that doteth in lust and is become an adultresse Eccle. 25.2 Age is a crowne of glory when it is founde in the way of righteousnesse and is ioined with vertue els the wickedder they are the more they are to bée abhorred Pro. 16.31 The crowne of the aged old folkes is to haue much experience and the feare of God is their glorie Eccle. 25.34 Oh howe comely a thing is wisdome vnto aged folke and vnderstanding and prudencie to men and women of honour Eccle. 25.4.5 Speake thou that art the elder for it becommeth thée but yet so that it be with sounde iudgement and hinder not musicke powre not out great sentences or words of importance where there is no audience shew not foorth wisdome out of time Eccle. 32.3 Oh howe pleasaunt a thing is it when gray headed folkes can behaue them selues iustlie and when the elders can giue good counsaile Eccle. 25.5 The bewtie of young women is their strength and the glory of the aged is the gray head Pro. 20.29 They that haue gathered nothing in their youth how should they finde reliefe sustenance in their age Eccle. 25.3 They that are olde in wicked life the sinnes that they committed in their youth shall come to light to their distruction as in Daniell 13. 52. appeareth in the storie of the two olde leacherous Iudges Though the wicked liue long yet shall they bée nothing regarded and their last age shal be without honour Wisd. 3.17 But though the righteous bee preuented with death yet shall hee bee at rest For the honourable age is not that which is of long time neither that which is measured by the number of yeeres but wisdome is the gray haire and an vndefiled life is the olde age Wisd. 4 7â— 8.9 Therefore better is a poore and wise childe then an old and foolish woman that will not bée admonished Eccle. 4.13
hir possession and of y e importunate widow of Samaria of Rispa that built a tent ouer the dead carkasses of hir sonnes c. whose stories are both worth the diligent reading and often imitating of all the godly Againe that women are to be greatly lauded and of all imitated for their curtesie hospitalitie liberalitie almes déedes good workes Yee may reade in the liues of Abigail Dorcas Ioanna Iudith Lydea Marie the mother of Iames Marie Magdalen Martha Marie the mother of Iohn Marke Phebe Priscilla Rahab Rebecca the virgin Marie the poore widowes the woman of Bahurim Saphiâ—a Sarepta Shunamitesse Susanna Triphona and Triphosa Taliâ—ha widowe of Ierusalem c. whos 's good workes as they all procéeded of a liuely faith the had in God so are they to be commended imitated continually of all the true faythfull children of God to his glory and the benefite of his Church and congregation Furthermore that women are to be praysed for their fidelitie loue reuerence good counsell obedience towards their husbandes it may appeare in the stories of Adah Abigail Bethsheba Drusilla Hester Michol Phinees wife Rahell Rebecca Sara Zillah Pilates wife the virgin Marie Elizabeth As also for their motherly care naturall loue and vertuous education of their chlidren it is euident in Anna the woman of Canaan Edna Hanna Hagar Iehosheba Loyis Ladie commended of S. Iohn Marie the virgin Naomy Ieroboams wife Rizpa Rebecca Samsons mother the mourning mother as in Esdras mother of the seuen brethren the widowe of Sarepta and of Nahum And for their curtesie and kindenesse towards their alience kinred and acquaintaunce yee may reade in the liues of Bethsheba Elizabeth Ester Iehosheba Marie the virgin Marie MagdaleÌ„ Rahel and sundrie others Besides for their obedience and good behauiour towardes their parentes gouernours and betters yée may sée in the story of Ester Iepthas daughter Ruth Orpah Sara Abra Hagar Moreouer such women as were praysed for their nobilitie royall parentage great riches estimation in the worlde were Elizabeth Naomy Marie the virgine Lady commended by S. Iohn Shunamitesse Sara the wife of AbrahaÌ„ the woman of Abell Iudith Debora and many others Such as were poore and godly were Anna Marie the virgine Naomy Sarepta Shunamitesse Such as were commended for their beautie chastitie modesty virginity were Abigail Abisage Bethsabe Dinah Ester Heua Iephtas daughter Ieminah and all Iobes daughters Iudith Kezia Rerenhapha Marie the virgin Rebecca Rahell Sara Susanna Thamar the daughter of Dauid Uasti c. Ruth Anna. Such as are praysed for their womanly pitie and compassion to shed innocent blood are Puah Shiphrah the two godly midwiues of Egypt Rahab the wife of Bahurim the mother of the quicke child before Salomon Hester the virgin Marie Pharaos daughter y e preserued Moses Ihosheba that saued Ioas hir brother from the blooddy handes of Athalia and Pilates wife who counselled hir husbande in no wise to conseÌ„t to shed the innocent blood of our sauiour Christ c. Such as are woorthily commended for their Industrie sore labour and paynes taking for their liuing and sustenance are Anna Heua Lydea Naomy Ruth Dorcas c. as may appeare in their liues and stories more at large in the 7. Lampe Sucâ—e as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse are Hanna Hagar Iepthas daughter Leah Marie the virgin SusaÌ„na Sara the wife of Tobie and many other Finally such as are for their obedience to God more then man for their constancie in the trueth chose rather to suffer persecution yea violent death martyredome then to offend god are most highly to be extolled and had in admiration and remembraunce to all posteritie are these godly vertuous zealous women Puah Shiphrah Rahab Iepthas daughter Hanna Hagar Leah Marie the Uirgin Sara the wife of Tobit Susanna the woman of the Machabites the mother of the seuen sonnes of the Machabits the lambes wife our vertuous soueraigne Queene Elizabeth c. as to their perpetuall renowne and all faithfull Christians godly example may doth appeare to y e deligeÌ„t reader in the seueral liues of these holy women set forth in the 7. Lampe The disprayse of wicked and foolishe women A Wicked woman is giuen as a rewarde to a wicked man Eccleâ— 26.24 I finde more bitter then death the woman whose heart is as nettes and snares and her hands as bandes he that is good before God shall be deliuered from hir but the sinner shall be taken by hir Eccle. 7.28 A shamelesse woman contemneth shame and is compared to a dogge Eccle. 26â—25 Shée that dispiseth hir husbande shall be blased for hir pryde Ecâ—le 26.27 Shée that maketh hir husbande ashamed or behaueth hir selfe dishonestly is a corruption in his bones Prou. 12.4 A fayre woman without discreete maners is like a ring of gold in a swines snowt Prou. 12.22 A foolishe daughter shall be litle regarded and shee that liueth dishonestly is hir fathers heauinesse Eccle. 22.3 Shée that is bolde and past shame dishonoureth both hir father and hir husband the vngodly shall regarde hir because shee is not inferiour vnto them in wickednesse but both hir father and hir husbande shall dispise hir for hir folly and wickednesse Eccle. 22.4 A dronken woman and such a one as can not bée tamed is a great plague for shee can not couer hir owne shame Eccle. 26.8 The wickednesse of the man is better then the good intreatie of a woman to witte of a woman that is in shame and reproche for it is better to bée with an ill man then with a friendely woman that putteth one to shame and rebuke Eccle. 42. 14. Yée adulterers and women that breake matrimonie knowe yée not that the friendship of the worlde is enmitie with God Iam. 44. There are some simple women laden with sinnes and led with diâ—ers lustes which are euer learning yet are neuer able to come to the knowledge of the trueth 2. Timo. 3.6 Pryde was not created in men neyther wrath in the generation of women Eccle. 10.19 The greatest heauinesse is the heauinesse of the heart and the greatest malice is the malice of a woman Eccle. 25.14 Giue mee any plague saue onely the plague of the heart and any malice saue the malice of a woman for all wickednesse is nothing to the wickednesse of a woman 25.15 Giue mée any assault saue the assault of the heart or any vengeance saue the vengeance of the enemie or woman 16. There is not a more wicked head then the head of a serpent and there is no wrath aboue the wrath of a woman Eccle. 25.17 All wickednesse is but litle to the wickednesse of a woman thâ— portion of the vngodly shall fall vpon hir Eccle. 25.21 I had rather dwell with a Lion and Dragon then to kéepe housâ— with a wicked wife Eccle. 25.18 It is better to dwell in a corner of the house toppe then with a brawling or
father nor mother nor countrie He laboureth and trauelleth and giueth and bringeth all home to his wife wherefore a man loueth his owne wife more than father or mother 1. Esdras 20 21,25 A man ought to loue his wife for thrée causes especiall first bicause they lead their liues togither in mutuall societie secondlie for that she is the weaker vessell and therefore to be cherished and borne with but chieflie and lastlie bicause that God hath made them as it were fellowe-heires togither of life euerlasting as you may read before in the 1. Pet. 3. Husbands loue your wiues euen as Christ loued the Church or congregation and gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that hée might make it vnto himselfe a glorious Church not hauing spot nor wrinkle or anie such thing but that it should be holie and without blame euen so ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord dooth the Church For we are members of his bodie and of his flesh and of his bones For this cause shall a man leaue father and mother and shall cleaue vnto his wife and they twaine shall be one flesh For this is a great mysterie but I speake concerning Christ and concerning the Church saith S. Paule Therefore euerie one of you husbands doo ye euen so let euerie one loue his wife euen as himselfe Ephes. 5 25. Neuerthelesse by the parable of the great supper where one refused to come therto being called alledging it for a lawful excuse bicause he had maried a wife it doth appéere that we ought not to loue our wiues more than God For there Christ saith If anie man come to me and hate not father and mother wife and children brethren and sisters yea and his owne life also he can not be my disciple Matth. 14. Againe he saith Whosoeuer shall forsake house and land wife and child for my name sake he shall receiue an hundred fold more and inherit euerlasting life Matth. 19,29 Where we learne to cast off all naturall affection and desires euen to our déerest friends which drawe vs from comming to Christ and to folowe and obey his will before all things When to abstaine or forbeare to accompanie our wiues BE readie on the third daie and come not at your wiues but sanctifie your bodies and giue your selues to praieer and abstinence that you may at this time of the publishing of the lawe and Sacraments be holie and attend onelie vpon the Lord and his seruice said Moses to the people Exo. 19,15 Thou shalt not go vnto a woman to vncouer hir shame as long as she is put a part for hir disease or whilest she hath hir flowers Leuit. 18 19. Sée more Cap. 20,18.12,2 and 15,24 Where we sée that the husband might not for that time that his wife was either in child-bed or put apart for hir vncleannesse by the old lawe resort vnto hir to lie with hir Abimelech the priest would not giue of the halowed shew-bread of the temple vnto Dauid and his seruants at the first asking but said If the yoong men haue kept themselues at least from women and haue not companied with their wiues and when Dauid answered saieng Certeinlie women haue béene separate from vs these two or thrée daies and the vessels or bodies of the yoong men are holie though the waie were prophane and how much more then shall euerie one bée sanctified this daie in his vessell or shall be more carefull to kéepe his vessell holie when he shall haue eaten of this holie food With this answere of Dauid I saie Abimelech being pleased gaue vnto Dauid and his men of the shew-bread to eate as you may read 1. Sam. 21,4,5 There is a time to loue and a time to hate a time to imbrace and a time to be far from imbracing Eccles. 8 5. Let the husband giue vnto the wife due beneuolence that is all duties pertaining to mariage The wife hath not the power of hir owne bodie but the husband and likewise also the husband hath not the power of his owne bodie but the wife Defraud not one another therefore by long abstinence except it be with consent for a time that yée may the better giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie but I speake this by permission not by commandement saith the Apostle Paule 1. Cor. 7 5. When and wherefore the husband may lawfullie put awaie his wife and where not see in title diuorce MOses as it may séeme sent his wife Zeppora backe againe vnto hir fathers house for hir impatiencie by the waie or in the iournie that they went least she should be a let to his vocation which then was so dangerous read Exo. 18,2 As the Apostles also who though it were lawfull for them to lead about a wife being a sister that is a faithfull Christian woman as the brethren of the Lord yet it may séeme that in time of persecution and planting of the Gospell they forsooke their wiues and left them with their friends as Moses did 1. Chron. 9 5. It was lawfull for the Israelites that had maried strange wiues to put them awaie euerie man his wife bicause it was to auoid Gods plagues that therefore were hanging ouer their heads bicause they contrarie to his commandements had maried strange idolatrous heathen women as you may read in 1. Esdr. 9. Neh. 9. He that putteth awaie a good woman putteth awaie a good thing but he that kéepeth an harlot is a foole and vnwise Prou. 18 22. Depart not from a wise discréet and godlie woman that is fallen vnto thée for thy portion in the feare of the Lord. For hir grace and gift of hir honestie is aboue gold If thou haue a wife after thy mind forsake hir not but commit not thy selfe to the hatefull woman Eccles. 7 19,26 Giue the water no passage nor a wicked woman hir will and if she walke not in thine obedience cut hir off then from thy flesh Giue hir a bill of diuorcement and forsake hir that she doo not alwaie abuse thée For it is better to dwell with a lion and a dragon than to kéepe house with a wicked wife Eccles. 25. So did Ashuerus put awaie Uasti his wife bicause she was disobedient to his commandement as appeareth in the storie of Quéene Hester 1. If thou hate thy wife put hir awaie saith the Lord God of Israel not that he doth alow diuorcement but of the two faults he sheweth which is the lesse as you may read more at large described Mal. 2 16. Ioseph being a wise man and one that feared God when he perceiued his espoused wife the virgin Marie great with child before they came togither he suspected that she had committed fornication
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
daughter Such as were strong in wickednes to ouercome men were Salomons concubines Samsons wife Dalila Caiphas maydens Mat. 26.69 Salomen and Appam of whom by whose impudencie boldenesse with Darius the King Zorobabell one of his gard tooke occasion to put forth this wise sentence on commendation of womeÌ„s strength and to prooue that they were stronger then eyther the king or wine saying as followeth O yée men neyther the mightie king nor many men nor wine is strongest who then ruleth them or hath dominion ouer them are they not women women haue borne the king and all the people which beare rule by sea and by lande euen of them were they borne and they nourished them which planted the vines of which the wine is made They also make mens garments and make men honourable neyther can men bée without women And if they haue gathered together golde and siluer or any goodly thing do they not loue a fayre and beawtifull woman doe they not leaue all those thinges and giue them selues wholly vnto her and gape and gaze vpon her all men desire her more then golde or siluer or any precious thing A man leaueth his owne father which hath nourished him and his owne countrey is ioyned with his wife for the woman he regardeth not his life and neyther remembreth father nor mother nor countrey Therefore by this yée may knowe that the women bare rule ouer you doe yée not labour and trauell and giue and bring all to the women Yea man taketh his sworde and goeth forth to kyll and to steale and to sayle vpon the sea and vpon riuers and hée séeth a Lyon and goeth in darkenes and when hée hath stollen rauished and spoyled hée bringeth it to his loue Wherefore a man loueth his owne wife more then father or mother Yea many haue runne madde for women and haue béen seruants for them Many also haue perished and haue erred and sinned for women Nowe therefore doe yee not beléeue mée Is not the king Darius great in power insomuch that all regions feare to touch him Yet saw I him AppaÌ„ his concubine sitting on his right hande and taking his crowne off his head and putting it vpon her owne and stroke the king with her left hand whiles the king in the meane season did nothing but gape and gase vpon her and if sheeâ— laughed at him then he laughed but if shée were angry w t him then was he fame to flatter her y t he might be reconciled with her Nowe then Dye men doth not this myne example proue vnto you that women are stronger then men séeing they doe this to so mightie a king 1. Esdr. 4.14 c. Suche as through abhominable pride paynting their faces and decking their bodies with superfluous attyre were therefore miserably ouerthrowen were Iesabell Tamar the wife Ouan and Er Uasti the whore of Babylon but Iudith and Ester vsed that to another ende read Isa. 3. Such as were deformed in body was Leahi Such as were a griefe of minde to their parentes through disobedience and rebellion were Bethshemath and Iudith her sister to Isaak and Rebecca their father mother in Lawe Michol â—o Saule Rahel and Lea that vntruely disclaymed in her fathers right or heritage Such as dispised their dames and disobeyed their mistresse were Hagar the maides of Sara Tobits wife and all concubines Such as delt roughly hardly with their handmaids were Sara the wife of Abraham and Sara the wife of Tobit Such as murmured grudged and repined at their kinred and others prosperitie or welfare were Myriam Martha Sara Lea Rahell Such as are dispraysed and noted for their couetous mindes are Heua Aâ—sah Iesabel Athalia Hester the mother of Zebedées sonnes the importunate widowe Such as gaue wicked counsel and sinester perswatioÌ„ to their husbandes others to their ouerthrow were Athalia Herodias Heua Iesabell Rebecca Zeresh Such as gaue their handmaids to their husbandes for concubines and procreation because they themselues were barren where they distrusted Gods prouidence or otherwise coueted or desired children vnlawfully were Sara Leah Rahell Lots daughters the woman of the dead childe before Salomonâ— c. Such wiues as were rebellious contemners vnfaithâ—ull and disobedient to their husbandes were Abigail that called her husband Naball foole Ahinoam that was rebellious to Saul Anna that said to Tobâ— when he was struck blind where are now thy almes good déedes becomeâ— c. Hold thy peace deceine me not c. Iesabel who said to Achab thou knowest not what it is to raigne Commande and intreate not Iobes wife who was an instrument of Satan tempted her husband in his affliction saying doest thou continue yet in thy vprightnes curse God die c. Lots wife who looked back weÌ„t not forward w t her husband as god coÌ„maÌ„ded Michol who derided Dauid for dancing before y e arke called him foole for his zeale in Gods seruice Rahell who reproched her husbande of vnfruitfullnes saying giue me children or els I die Rebecca y e dissembled w t her blind husband Isaak to disinherite her eldest sonne for her yongest Sara that chid her husband saying thou doest me wrong c. the Lord iudge between me thée SaÌ„sons first wife y t by importancie vnderstanding his riddle reueiled it to her countreymen against her husbands profit yea to his great hinderÌ„ace hurt Putiphars wife y t would haue defiled her husbands bed lien w t her man Ioseph Uastie y t vtterly refused to come to her husband wheÌ„ he sent so often for her Zipporah y t reproched her sick husbaÌ„d Moses saiyng Oh blooddy husband thou art in deede a blooddy husband to mee c. Such as were negligent in the good education and bringing vp of their children and otherwise were vnnaturall pitilesse towardes them were Hagar Rebecca the mother of the dead childe Such as are noted for their foolish words spéeches are Hena Saraâ— Rahel Samsons wife Dalila Michol Anna Tobits wise y t haÌ„d-maids of Sara Raguels daughter the mother of the dead childe the wife of Haman Iobs wife the mother of Zebidées sonnes the maid that made Peter forsweare himself Mat. 26. the womaÌ„ of Samaria Such as ran away and forsooke their owne husbands or became wiues to other men leauing their first husbandes were Cliopatra Michol Leuites wife Samsons first wife Such as were deuorced and put away by their husbands for their vices were Baara Uasti Finally such as by Gods secret iust iudgement for their horrible and sinnefull wicked liues came to a violent death and shamefull end were Athalia who was slayn Cozby that was thrust quite thorowe with a swords playing the harlot Iesabel that was throwen out of her windowe and eaten with dogges Maacha that was deposed by her own sonne from her reigne Saphira that was struck with suddayne death at the Apostles feete Leuites wife that fell downe starke dead at the doore Samsons first
y e people had giuen her and gaue the Canopie which she had taken from his bed for an oblation to the Lord. So the people reioyced as the vse is by reason of the victory for the space of three moneths and Iudith remained with them in Ierusalem by the Sanctuarie And after this euery one returned home to his owne house inheritance And Iudith went to Bethulia remained in her owne possession was for y e time right honorably taken in all the countrey land of Israel Unto her vertue also was chastitie ioyned so y t although many desired her yet she neuer knew man nor companied w t any all the dayes of her life after that Manasses her husband was dead and gathered to his people But on the high solemne feast dayes she went out with great worship increased more more in honor waxed old in her husbands house where when she had been a widow three yeeres foure moneths was become an 105. yeres old After that she had made her maide Abra free and distributed her goods to them y t were neerest of her kinred to her husband her she died in Bethulia there was most honorably buried beside her husband Whose death the Iewes or people of Israel lamented with mourning vii daies together euery yeere solemnized y e day wherin she got the victorie as a holy day to be kept for euer amōg their fastiuall daies And there was none y t made the childrē of Israel any more afraid in the dayes of Iudith nor along time after her death There was another woman called Iudith which was the daughter of Beeri an Hittite one of the wiues of Esau who with her mate Bashemath was a griefe of mind to Isaac Rebecca her father mother in lawe for her disobedience and rebellion towares them Gen. 26. 34.35 K Keren-happuch or Cornu-sibii signifieth the horne or childe of beautie She was the youngest of Iobs three daughters that he had after his fall and sister to Ieminah and Kezia a verie beautifull virgin as her sisters were vnto whom Iob her father gaue an inheritance amōgst his sonnes to her preferment and portion Iob. 42.14 Ketura or Cetura or Chethura signifieth smelling sweete like spices or perfuming or bound a good sauour Shee was the second wife or concubine of Abram whom he tooke as some think whiles Sara was yet aliue and who bare him vi sonnes as appeareth Gen. 25.1.2 Kezia or Cassiam signifieth as pleasant as Cassia or sweete spice Shee was the seconde daughter of Iob a most beautifull comely woman and virgin vnto whom also with her sisters Ieminah and Karen-happuch her father gaue an inheritance for her portion among their brethren Iob. 42.14 L Lea or Lia. signifieth painfull or weeried Shee was the eldest daughter of Laban the sonne of Nahor Abrahams brother and sister to Rahel but being bleare eyed or squint eyed shee was nothing so faire and beautifull as her sister Rahel was yet when her sister Rahel for whom Iacob serued seuen yeres should haue been giuen vnto him in marriage y e same night after the wedding feast kept by Rahel her father to prefer his eldest daughter in marriage before the yōgest especially being somwhat deformed couered his daughter Leahs face with a vaile in signe of chastitie shamefastnesse as the maner of virgins or young maried wiues then was so in the darke in steede of her sister Rahel brought her to bed to Iacob who lay with her and so she preuented her sister Rahel in marriage became Iacobs first wife this was in the yeere of the worlde 2252. And her father gaue his maid Zilpa to Leah to be her waiting maid seruant Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister But when the Lord saw that Lea was despised not so well beloued of her husband Iacob as her sister was shee in her affliction had recourse vnto God by prayer because children are a great cause of mutuall loue betweene man wife he heard her prayer and made deformed Lea fruitfull faire Rahel barren so y t the same yeere Leah conceiued bare a sonne called his name Ruben saying Because the Lord hath looked vpon my tribulation giuen me a childe now therefore my husband will loue me And the next yeere being the yere of the world 2253. she conceiued againe bare another sonne called his name Symeon saying because the Lord hath heard that I was hated therefore he hath giuen me this sonne also And in the yere 2254. shee conceiued againe the third time bare a sonne called his name Leuy saying Now at this time will my husband keepe mee commpanie because I haue borne him three sonnes Lastly in the yeere of the world 2255. she conceiued bare him another sonne called his name Iudah saying Now will I praise the Lord so she left bearing Afterward when she saw that for her fruitfulnes she was enuied of her barren sister Rahel that she her selfe also now had left bearing then shee gaue Zilpah her maid vnto her husband Iacob to wife who bare him a sonne Leah called his name Gad saying God doth increase me with a company or multitude of children Again Zilpah her maid conceiued and bare another sonne whose name Leah called Asshur saying Ah blessed am I for the daughters will blesse me After this in the yeere of the world 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field found certaine hearbes called Mandrakes whose roote hath a certaine likenes of the figure of a mā and brought them home vnto his mother Lea. And when Rahel her sister heard thereof she went to Lea her sister desired her to giue her of her sonnes Mandrakes but Lea vnwilling so to do answered said to her sister Rahel Is it not enough that thou hast taken away mine husband but wouldst take away my sonnes Mandrakes also Wel quoth Rahel let him sleepe with thee this night for thy sonnes Mandrakes And so Iacob cōming out of the field at euening Lea went out to meet him and said Come in vnto me lie with me this night for I haue bought paid for thee with my sonnes Mandrakes So Iacob did and God heard Leah and she conceiued by him that night bare vnto Iacob the fift sonne called his name Issachar saying God hath giuen me my reward because I gaue my maide to my husband In which wordes she offended because in steede of acknowledging her fault shee boasteth there as if God had rewarded her therfore After that in the yeere of the world 2257. Lea conceiued againe and bare Iacob the sixt sonne of her owne bodie called his name Zebulim praysing God and saying God hath indued me with a good dowry now will mine husband dwell with me because I haue borne him
death and hee laye no more with her And afterwarde when the tyme came that shee shoulde bee deliuered behold there were two twinnes in her wombe And in her trauell the one put out his hande and the midwife tooke and bound a red thred about his hand saying this is come out first but when hee plucked his hande backe agayne loe his brother came firste out And the midwife sayde how hast thou broken the breach vppon thee or the separation betweene thee and thy brother and his name was called Phares that is a parting And afterwarde came out his brother that had y e red thread about his had annd his name was called zarah y t is vpsproonge or rysing by whose monstrous byrth the haynous sinne of incestuous adulterie in the father and mother God would should be signified to all men Genesis 38. all Notwithstanding it pleased God afterwarde that of this Phares her sonne Christ Iesus our Sauiour should bee borne according to the fleshe as from the stocke and line of Dauid by Iuda which shame our Sauiour Christ did take vppon him to set forth his great humilitie who made himselfe of no reputation in this worlde but became a seruaunte for our sakes yea a worme and no man the reproch of men and contempte of the people and at length suffered the most shameful accursed death of the crosse to him therefore of all his creatures both in heauen and earth be rendred and giuen all glory prayse and thankes for euer and euer Amen Mat. 1.3 Thamar or Tamar the Daughter of King Dauid borne vnto him in Ierusalem about the eighte yeere of his reigne ther and in the yeere of the worlde 3077. was so bewtifull a young woman that Amnon her halfe brother fell greatly in loue with her insomuch that because it was hard for him to doe any thing to her and that he coulde not haue such accesse vnto her as he would by reason that she being a virgin was so straightly kept in her fathers house as virgins were accustomed in those dayes he therfore was so sore vexed that he fell sicke for loue of her and wist not what to doe vntill he brake his minde vnto his friende Ionadab who being a subtill fellowe and vnderstanding that he languished and pyned away for loue of his sister Tamar hee gaue Ammon his friend this counsayl saying lye down in thy bed make thy selfe sicke and when thy father shall come to see thee say vnto him I praye thee let my sister Tamar come and giue mee meate and let her dresse meate in my sight that I may see it and eat it of her hand where wee see y t there is no enterpryse so wicked that can lacke counsayle to further it So Amnon redilye followed this lewde counsayle of his friende and wente and layde him downe vpon his bed and made himselfe very sicke which when king Dauid his father heard he came to visit him vnto whome Amnon then sayd I pray thee O king let Tamar my sister come and make me a couple of cakes euen some delicate or daintie dish of meate in my sight that I may receiue meate at her hand Then Dauid mistrusting nothing sent home to Thamar and willed her to go to her brother AmmoÌ„s house to dresse him meat So Thamar went and visited her brother Ammon at her fathers commaundement and dressed him certeine deintie and delicate meate in his sight and brought it him to eate but he refused it And because he like a wicked man was ashamed to doe that before men which he was not affrayd to coÌ„mit in the sight of God he sayd cause ye euery man to goe from me So when euery body was gone out from him he sayd to Thamar now bring me thy meate into my chamber and I will eate it at thy hande Now when Thamar brought him his meate and sette it before him to eate Ammon tooke her and beeganne to force her to lye with him saying come lye with mee my sister Then shee seeing that sayde Naye my brother doe not force mee for no such thing ought to bee done in Israel commit not that follye against the lawe which saieth thou shalt not discouer the shame of thy sister the daughter of thy father Leuit. 18.9 For if thou doe alas quoth shee howe shall I put awaye my shame or whether shall I bee able to goe to couer my reproch As for thy selfe thou shalt bee counted as one of the fooles or as a lewde and wicked person in Israell Nowe therefore I praye thee speake rather to the king my father for hee will not denye mee vnto thee Howbeit Ammon burned so filthely in luste towardes her that hee would not harken to her vertuous wordes and good counsayle but being stronger in wickednesse then shee hee forced her and violently rauished and laye with her against her will shee being but fourteene yeares of age And then the flame of his hotte loue was quenched and the fyre of his malyce so kindled against her that the hatred wherewith he nowe hated her was greater then the loue wherewith hee before loued her And in a rage hee thrust her from him and with currishe speeche sayde vnto her vppe gette thee hence out of my sight Well quoth Thamar thou hast no cause thus to inâ—reate mee for this euil to put mee away is greater then the other that thou didst vnto mee Neuerthelesse hee would not heare her and there was no remedie but out of his house shee must needes goe therfore he called his seruaunts and commaunded theÌ„ saying put this woman now out from mee and locke the doore after her So Thamar beeing shutte out of his house and for shame wiste not whether to goe put ashes vppon her head and rente her gaye garmente of diuers colours and peeces such as the kings daughters that were Uirgines did vse to weare and was had in greatest estimation in those dayes And so went shee crying home to her owne brother Absoloms house but when her father king Dauid heard all these thinges hee was verye wroth with Ammon And Absolon when he vnderstoode the matter and cause of her complaynte by and by hee conceiuing sodeine vengeance in his heart against his brother Ammon for defiling thus his sister yet dissembling the matter a while tyll occasion serued in the meane while hee comforted his sister Thamar saying Hath Ammon thy brother bin with thee Now yet bee still my sister hee is thy brother let not these thinges greeue thine heart So Tamar remayned desolate in her brother Absoloms house who two yeere after tooke occasion to bee reuenged on Ammon for this villanie offred to his sister Tamar and at a banket made of purpose hee caused his men to kil him as hee satte at the table with the reste of his brethren And this was the ende of that wicked man Ammon by Gods iust iudgement for deflouring so pure and godly a Uirgin but espâ—ciallye for committing inceste