done yet for because this was an extraordinarie and particular act in hir therefore it is no generall example for another to followe or for anie other woman to baptise hir children Read Exo. 4,24,25 1. Macc. 1 verse 63. The mother may giue the name to hir child that is to be christened as well as the father For so did Elizabeth the wife of Zacharie and mother to Iohn Baptist. Luk. 1,60 And manie other women in scripture as Hanna who named hir sonne Samuel 1. Sam. 1 20. Rahel and Leah Gen. 30,6,8 c. It is the mothers dutie especiallie to nurse hir owne children after the good example of old mother Sara Gen. 21â—7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ— daies of hir purification are accomplished by the old lawe she was to bring hir child to the Church there to present it to the Lorde by prayer and to offer hir oblation of thankesgiuing and prayse vnto God for it that it may be holy vnto him So did Hanna the virgin Marie c. Luke 2.22 The tender heart that the mother shoulde beare vnto hir litle childe or infant ought not to sée it to perish vnder hir hande for want of sustinaÌ„ce as Hagar did GeÌ„ 21.14.15 read Iochabds storie Exo. 2.3 Yet the mother ought so farre forth to tender and loue hir child that in benefiting it shée vse not any vnlawful meanes to tempt God as did Rebecca Gen. 27.9 It is the parents duetie to pray heartily and often for their children both in sickenesse and in health and also to praise and laude God for them as his giftes For so did Eua Gen. 4.1 Abraham for Ismael Gen. 17.18 Sara Gen. 21.6 Manoah Iudg. 13.8 Dauid Hanna 1. Sam. 2. all Zacharie Luk. 16 8â— the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌ„t Math. 15.22 Mark 7.14 It is the duetie of parents to blesse their children and wish them al good a paterne whereof they haue in Gene. cap. 48.15.20 Iacob Numb 6.24 It is the mothers office as well as the fathers to instruct hir children with preceptes good doctrine so did Bethshiba teach her sonne Salomon Prouer. 31.1 as you may reade in hir story The mother that hath a diseased or sicke childe ought first with the woman of Canaan and Dauid the Shunamatesse c. to carrie it to Christ to be cured Math. 15.22 1. Sam. 12.16.2 King 4.18 The mother ought not to aske preheminence at Gods hande for hir children as did the mother of Zebedyes sonnes Math. 20.20 No small sorowes gréeues crosses and aduersities doe peerce the heartes and accompany the bodies and mindes of a naturall louing mother for their children as may appeare in the blessed virgin Mary Hagar c. Iocabed Exod. 2.3 Luke 2.35.41 Gen. 21.16,17 c read after Eccle. 42. The mother ought to comfort hir sorowfull childe with swéete words and to wipe their teares off from the eyes of their daughters that are afflicted so did Edna to hir daughter Sara Tob. 7.17 The parents of Susanna c. Can a mother forget hir chylde that she bare and not haue compassion on the sonne of hir wombe Esai 49.15 No Rachel can not chuse but weepe and take on for hir children neither can shée be comforted if they be not aliue Iere. 31.15 Math. 2. 18. Wretched is the state of that mother that is forced to curse complaine and findeth fault with her owne children as appeareth in 2. Esdra 2.2 Thou shalt not discouer the shame of thy daughter in lawe nor of thy sonnes wife nor of thy soÌ„nes daughter nor of thy daughters daughter For the man that doth so they both shall die the death because they haue wrought wickednesse and abhomination in Israel their blood shall bee vpon them Leuit. 18.10.20,12 Shée that lieth with her sonne in law shal be burnt to death with fire Leuit. 20.14 Thou shalt not make thy daughter common to cause her to bée a whore least the lande also fall to whoredome and be full of wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll For whosoeuer hee bee that offereth his children to Molech and bringeth them vp in superstition and idolatrie he shall die the death and I will set my face against that father or mother and cut him off from among my people because he defileth my Sanctuarie and polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie thou shalt not consent vnto him or hir nor heare them neyther shall thine eye pitie them nor shewe mercy nor keepe their secretes but thou shalt euen kill that Idolatrous child thyne hande I say shall bée first vpon him to cast the first stone at him to put him to death because he hath gone about to thrust thee a way from the lord thy God c. Thus we sée that all naturall affection must giue place to Gods honour For God is honoured in destroying them that rob him of his honour Deut. 13.6 And he that loueth sonne or daughter more then me saith Christ is not worthy of mee Math. 10.37 And whosoeuer shall forsake house and lande wiâ—e and childe for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life Math. 19,29 Yea the father ought not to spare the child nor the child the father in Gods matters as we haue example in Leuy who preferring Gods glory to all naturall affection spared not his owne children and kindred that committed Idolatrie but shewe them at Moses commaundement Exod. 32.30 And in Asa who put downe Macha his owne mother the Queene from hir Royall estate and dignitie because shee had made an Idole in a groue and worshipped it contrarie to Gods lawes 1. King 15. 12. It is abhomination before God for parentes to make their sonnes priests of purpose to worship idols and commit idolatrie in their own houses as that idolatrous woman Michas mother did Iudg. 17. Thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy beast nor thy straÌ„ger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ— Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine to haue an euill child taken away by death according to iustice Read in Children Deut. 21.18 Fathers mothers ought both to know Gods iudgemeÌ„ts laws to declare theÌ„ to their childreÌ„ after the example of Abraham of whom God thus sayde I knowe him that he wil commande his sonnes and his housholde after him that they keepe the way of the Lorde to doe righteousnes iudgemeÌ„t y t the Lord may bring vpoÌ„ him that blessing that he hath promised
Gen. 38.26 If a woman vowe a vowe vnto the Lorde in hir fathers house in the time of hir youth and hir father heare hir vowe and hold his peace concerning hir then all hir vowes shall stande and hir bonde be good because hir father hath approued hir vowe and bonde by holdyng his peace but if her father by not approuing or consentyng to her vowe disalowe hir the same daye that hée heareth of hir vowe or bonde then they shall not bée of value and the Lords will forgiue hir because her father disaloweth hir vowe so made to huâ—â—ble hir soule and to mortifie it by abstinence or other bodyly exercise Whereby we sée howe the father hath authoritie to breake the vowes of his children made euen to God so long as they are single vnder his tuition but being married he hath no such authoritie For then the husband is to approoue or disproue the same as appeareth Leuit. 30.4 Giue not thy sonne thy wife thy brother nor friend power ouer thée while thou liuest and giue not away thy substaunce and goods to any other in thy life time least it repent it and thou be fayne to aske the same of them againe as long as thou liuest I say and haste breath giue not thy selfe ouer to any person For better it is that thy chyldren shoulde praye vnto thée then that thou shouldâ—st bée faine to looke vp to the handes of thy children At the time when thou shalt end thy dayes and finishe thy lyfe distribute thine heritance Eccle. 33.18 c. reade Gene. 25.5 Tob. 8. 21. If a man die and haue no sonnes then hée shall leaue his inheritaunce vnto his daughters and for default of daughters to his brethreÌ„ for lack of brethren to his fathers brethren c. Leuit. 27.8 read more Deut. 21.15 Galat. 4.36 The fathers vse to lay vp and prouide for the childreÌ„ and not the children for the fathers 2. Cor. 12.14 That parents may modestly mourne for the losse death or calamitie of their children so farre forth as they preferre not naturall affection to gods will it may appeare by many examples in holy scripture namely in Iacob Gen. 37.3.43,36 Aaron Leuit. 10.19 in Dauid 2. Sam. 19. in the Shunamyt 2. King 4.18 In Iob. 15,20 before Iere. 31.16 in Rachel The father being a Priest might not mourne for his daughter if she were married For being married she seemed to be cut off froÌ„ his familie but béeing a virgin and so dying hée might by Gods lawe mourne and lament for her death as appeareth Leuit. 21.3 Finally it is the duetie of all godly parentes as in their life to instructe and teache them Gods lawe so likewise when they lye in their death beddes to call their chyldren before them and to blesse them and to giue them ghostly admonitions and godly lessons to the glory of God and the amendement of their liues after the example of Iacob GeÌ„ 48. 49. of Dauid 1. King 2.2 of Iob. 15. of Tob. 4.2.5.16 of Mathathias 1. Mac. 2.49 of Antiochus 1. Mac. 6.14 The mother of the seuen brethrâ—n c. 2. Mac 7.20 and many moe The Daughters and childes duetie to her Parentes HOnour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee Deut. 5.16 Exod. 20.12 Shee that smiteth her father or mother shall die the death and be slaine for it Exod. 21.15 Shée that curseth her father or mother shall bee put to death for it Exod. 21,17 Leuit. 20.9 If a priestes daughter fall to playe the whore shée polluteth her father thereâ—ore shall shee be burnt with fire Leuit. 21.9 The daughter that woorketh follie in Israel by playing the harlot or whore in her fathers house and is not founde a virgin shall bee brought forth to the doore of her fathers house and the men of the Citie shall stone her with stones to death Reade tit virg Deut. 22.21 Shée that mocketh her father or mother bringeth the cursse of God vpon her selfe as did Cam. Gen. 27.12 Thou shalt not vncouer the shame of thy father by lying with him the childe that so doth shall die the death her blood shall bée vpon her Leuit. 18.7 20,11 Lottes two daughters did so of whom came the wicked cursed generation of the Moabites Benammyts Gen. 19. Cursed is shée that lyeth with her father in lawe and committeth such villanie Deut. 27.23 so did Tamar Gen. 38.9 Cursed is shée that curseth or contemneth her father or her mother Deut. 27.16 Ye shall feare euery child your father and your mother Leuit. 19.3 If a man haue a daughter that is stubborne and disobedient which will not hearken vnto the voyce of her father and mother and they haue instructed her and chastened her and shée will not obey them nor be ruled by them then shall her father and mother take this their stubborne daughter and bring her out to the elders of the citie and vnto the gates of the place where shée dwelleth and shall say vnto the elders of her citie This our daughter is stubborne insolent and disobedient and shee will not obey our admonitions shée is a riotour and a drunkard a gadder abroade and of a shamelesse behauiour Then all the men of the citie shall stone her with stones vnto death in token that to disobey the parents is most horrible so thou shalt take away euill from among you that all Israel may heare and feare my iudgements or lawes Deut. 21.18.19 c. Woe bee to that childe that disobeyeth and rebelleth against father or mother refusing to bée corrected for amendement Esay 45.10 Woe bée to that daughter that riseth vp or rebelleth against her owne father Gen 30.14 And woe also bée to that daughter in lawe that striueth with her mother in law Mich. 7.6 Such were Iudith Bashmath the two daughters in lawe of Isaack and Rebecca Gen. 26.35 The child that robbeth father or mother saith it is no sinne thâ— same child is y e companion of a murderer or destroyer Prou. 28.24 So did Rachael steale away her fathers Idols Gen. 31.19 The child that robbeth the father or shutteth out the mother is a lewde and an vnworthy shamefull child Prou. 19.26 Pouerty shame is to that child that refuseth instructioÌ„ will not abide correction but that childe that regardeth discipline and geueth eare to the information of the parents shal come to honour Pro. 13. â— 18 Who so laugheth their father to scorne and set their mothers commandement at nought the rauens of the valley plucke out their eyes and deuoured bée that childe of the young Eagles Prouerbs 30.17 Shée that curseth her father or mother her light shal be put out in the depth of obscure darknesse Prou. 11.20 Shée that is a companion of riotous men and vseth banqueting with gluttons shameth her father Prou. 7.28 so did Dinah Gen. 34. 4. and Lots two daughters Gen. 19 32. Solomen Mark
of the wise and despise not any counsell that is profitable Blesse thy Lorde God alway and desire of him that thy way may be made streight and that all thy purposes and counselles may prosper Feare not my daughter if thou be poore For the Lorde giueth all good thinges and he humbleth whom he will and as he will Content thy selfe I saie with thy poore estate For thou hast many thinges if thou feare God and flie from sinne and doe the thing which is acceptable vnto him Now therfore my daughter remēber these cōmaundements precepts neither let thē at any time depart out of thy mind Tob. 4. all A vertuous child shal haue rule vnder her mother gouerne by hir authoritie so did Sara Raguels daughter rule and guide hir fathers house as mistresse and correct and beate his maides for their faultes Tob. 3.9 She that loueth father or mother more then me saith Christ is not worthie of me Mat. 10.37 Whosoeuer shall forsake house and lande father or mother husbande and children for my names sake saith Christ shee shall receiue a hundered folde more and shall inherite euerlasting life Math. 19.29 Woe be to those children that fulfill the measure of their fathers iniquitie Mat. 23.32 God hath commaunded saying Honour thy father and mother And he that curseth father and mother let him die the death Mat. 15.4 Geue to all men their dutie feare to whom feare is due honor to whom yee owe honour Rom. 13.7 Saint Paule reckoneth those children that are without all naturall affection and disobedient to their Parentes among the wicked ones and reprobate that know not God whom God hath deliuered vp vnto a reprobate minde to commit all maner of sinne and wickednesse Rom. 1.30 Know this y t the law is geuen vnto y e lawlesse disobedient to the vngodly to murderers of fathers mothers to whoremongers harlots liers c. to take vēgeance on al such woorkers of wickednes cōtrarie to wholesome doctrine and admonition 1. Tim. 19. This knowe that in the last daies shall come perillous times for men shall bée disobedient to parentes without naturall affection 2. Tim. 3.1 The sonne shall be at variance against the father and the daughter against the mother the daughter in law against the mother in law and a mans enemies shall be they of his owne houshold Math. 10.34 What childe is it whō the father chasteneth not if then ye be not vnder correction then are yee bastardes and not children Geue therefore due reuerence vnto those your naturall parentes of your bodies which haue begotten you despise not their chastisement which correct you chasten you a few daies euē after their owne pleasures for your profite Heb. 12.5 Yée children obey your parentes in all things which are in the Lord. For this is well pleasing vnto the Lorde and right Col. 3.20 Honour thy father and mother which is the first commandement with promise that it may be well with thée and that thou maiest belong on earth Ephe. 6.1 That the childe ought not to marie or make priuate contracts without the consent and knowledge of the parentes it is manifest by manie examples in holie Scripture as in Rebecca Gen 24. 49. Sara the wife of Tobit Tob 6.12 c. in Dinah Gen. 34.4 Thamar Gen. 38.9 It is the duetie of that childe whom the father or mother dearelie loueth as most déere vnto him or chiefe of the kindred to laie his or hir hande vpon hir fathers or mothers or kinsmans eies in their departure and to shut or close them vp when he dieth for so did Ioseph as it was prophesied vppon his father Iacob Gen. 46.4 So did also Tobit close the eyes of his father and mother in lawe Tob. 14.15 The office and duetie of Maisters and Maistresses or Dames towardes their seruantes and maides IF thy brother an Hebrwe or an Hebruesse or euen Christian sell or hire himselfe to thee and serue thee sixe yeeres euen in the seuenth yéere thou shalt let him or hir goe out free from thee paying nothing for their freedome or libertie if he came himselfe alone not hauing wife nor children hee shall goe himselfe alone if hee were maried then his wife shall goe out with him free if thou his maister haue geuen him a wife and shee hath borne him sonnes and daughters the wife and her children shall bée thine till hir time of seruitude bée expired which is till the seuenth yeere or the fiftieth yeere beeing the yeere of Iubilie but her husbande thy seruaunt hee shall goe out himselfe alone if hee will But if the seruaunt say this I loue my maister or mistresse my wife and my children I will not goe out free alone then thou his maister shalt bring him vnto the Iudges and set him to the doore or to the postes where the iudges sitte and shalt bore his eare through with a naule in tokē that he shall serue thée vntill the yéere of Iubilie that is for the terme of 50. yéeres And vnto the mayde seruant thou shalt doe likewise Exod. 21.2 Deut. 15.12 Likewise if a man constrayned eyther by pouertie or els to the ende that the master shoulde mary her sell his daughter to be a seruant shée shall not goe out as the men seruantes doe For if shee please not hir master who hath betrothed hir to himselfe then shall he cause another man to buy hir of him by geuing him money so to doe For he shall haue no power to sell hir to a strange people séeing he dispised or defloured hir But if he haue betrothed hir vnto his sonne he shall deale with hir according to the custome of the daughters and geue hir dowry and if afterward he take for his sonne another wife yet shall he not diminish hir foode hir rayment and recompence of hir virginitie but if he doe none of these thrée that is neyther mary hir himselfe nor geue another money to buy hir nor bestow hir vpon his sonne then shall shée goe out frée paying no money Exod. 21.7.8 c. If thy brother also that dwelleth by thée bée impouerished and be solde vnto thee thou shalt not compell him to serue as a bond seruant but as an hyred seruant and as a soiourner hee shall bee with thee hee shall serue thee vnto the yéere of Iubilie that is 50. yéeres then shall he depart from thée both him and his children with him shal returne vnto his famelie possessiō of his fathers For they are my seruants whom I brought out of the lande of Egypt they shal not bee solde vnto perpetuall slauery as bondmen are sold neither shalt thou rule ouer them cruelly but shalt feare thy God Leuit. 25.39 Thy bond seruant also and thy bondmayd which thou shalt haue shall be of the heathen and strangers y t are rounde about thée of them shall yée buy seruants maids to be bōdmen or bondwomē not of thine owne people or natiō Moreouer
abhominations which they doe héere in the Lords houseâ— c. Therefore will I execute my wrath vpon them mine eye shall not spare them neither will I haue pitie and though they crie in mine eares with a loude crie yet will I not heare them saith the Lorde Eze. 8.14 15. c. Reade in the stâ—â—â—s of women more Yea because ther were certain supersticious womeÌ„ which made an art of mourning and taught their daughters and other women to mourne and wéepe with feined teares for the dead Therfore the Lorde by his Prophets Ieremie derideth the superstition of these women and threateneth them saying Heare the word of the Lord O yée women and let your eares regard the wordes of his mouth teach your daughters to mourne and euerie one her neigbour to lament for death is come vp into your windowes and is entred into your palaces to destroy the children without and the young men in the stréetes and there is no meanes to deliuer you nor any of y e wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâ—tance and hardnesse of heart that coulde not lament for their ownâ— sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâ—e foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke them to some sorow and remorce saying Thus saith the Lord take héede and call for the mourning women among you that they may come and sende for skifull women that they may come and let them make hast and let them take vp a lamentation for you that your eies may cast foorth teares and your eye liddes gush out of water For a lamentable noise is hearde in Sion saying Howe are wee destroyed and vtterly confounded c. Iere. 9.17 If a woman haue a spirite of diuination or soothsaying in her shee shall bee stoned to death as a sorceresse or witche Leuit. 20â— 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â—10 And woe bée vnto the women that sowe pillowes vnder all mens arme holes and make vailes vppon the head of euerie one that standeth vp to hurt soules Will yée hurt the soules of my people and will yée giue life to the soules that come vnto you will yée pollutâ— me among my people for an handful of Barley for a péece of bread to â—laie the soules of them that shoulde not die and to giue life to the soules that shoulde not liue in lying to my people that heare your lies Wherefore thus saith the Lorde God Beholde I will haue to do with your pillowes wherwith ye hurt the soules of my people to make them flee and cause them to perish depart from the bodieâ— and I will teare them from your armes and will let the soules goe whom ye hunt to make them flie or depart from the bodie Your vailes also will I teare in péeces and deliuer my people out of your handes they shal be no more in your hands to be abused or hunted to death and ye shall know that I am the Lord. Because that with your lyes threatnings ye haue made the hart of the righteous foolishy resorting vnto you sad whoÌ„ I haue not made sad because ye haue contrariwise strengthened y e hands of the wicked stil running vnto you that he should not returne froÌ„ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌ„mitting abhominations in Israel Therefore ye shal sée no more vanitie nor diuine diuinations for I will deliuer my people out of your handes ye shall know that I am the Lorde Ezech. 13.18 c. Thus doth the Lord threaten a curse and woefull destruction vnto all those supersticious women coÌ„monly called Calkâ—rs or wise women but indéede witches who for lucre sake do prophesie or take vpon them to tell euerie man his fortune or who stole his goods and where they are become which women in old time vsed to giue to those that came vnto them pillowes to leane vpon kerchifs to couer their heads to the intent they might the more allure bewitch theÌ„ which sorceresses also to make the word of god blasphemously to serue their bellie made the people beleeue that they could preserue life or destroy it at their pleasures and that it should come to euerie one according as they diuined or prophesied If any turne after such as worke with spirites after wise women or soothsayers to go a whoring after theÌ„ then wil I set my face against that person be it man or woman wil cut him or her off froÌ„ among my people saith the Lord. Leui. 20.6 Deut. 18.10 That the daughter or childe which is stubborn rebellious riotous and disobedient to her fathers or mothers instruction correction or infected with such like notorious vice ought by Gods law to be stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â— If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ„ his sight and be ashamed for seuen daies together before shee were reconciled as appeareth Num. 12.14 in the storie of Miriam If there be any woman that curseth her father or mother she shal die the death Leuit. 20.9 reade more in the childes dutie The wife that committeth adultrie with an other man beside her husbande shall die the death saith the Lorde Leuit. 20.10 Deut. 22.22 The mother that lyeth with her sonne or sonne in lawe shall die the death She that lyeth with her owne natural brother or brother in law or with her father in lawe shall die the death And if a woman come to anie beast and lie with it she shal die the death and be burnt with fire her blood shall be vpon her for all that commit such villanie and abhomination are execrable and detestable before God and shal be cut off by violent death as appeareth Leu. 11. 12.17 c. She that lieth with her nephew or cosin germane her brother or sisters sonne c. shall die the death and their children counted as bastardes Leui. 20.29 The maide or virgin that playeth the harlot in her fathers house ought to be stoned to death as appeareth in virginitie and daughters Deut. 22.20 The maid betrothed to an husband that lieth w t an other man in the citie or towne before marriage ought also to bee stoned to death as yée may reade at large in virginitie Deut. 22.25.28 If a Priestes daughter fall to play the whore shee polluteth her fathers house therefore shall shée bée burnt with fire Leuit. 21.9 The women that are giuen vp into vile affections doe change the naturall vse into that which is against nature beeing full of
Idols were the cause that Rahel and some of Iacobs family worshipped strange Gods as appeareth Gen. 35. where Iacob was commaunded by GOD to clense his houshold and to cause them to put away the strange Gods from among them and to worship God aright in Bethel So when Iacob Rahel were gone LabaÌ„ hasted after as fast as he could ouertaking Iacob Rahel at Mount Gilead there he chid Iacob for stealing away his heart carrying away his daughters without leaue taking of him made no litle ado with Iacob for his Gods saying Wherfore hast thou yet stollen away my Gods for he wist not y t Rahel his daughter had stollen them and therefore hee layde them to Iacobs charge But Iacob altogether ignoraunt of such matter guiltles bad Laban make search for his Gods saying search thou all y t I haue with whoÌ„ thou findest thy Gods let him not liue Wherevppon LabaÌ„ began and searched Iacobs tent Leas tent the two maydens tentes but found not his Gods and when he came to search Rahel his daughters tent she hauing hid his Idols in the Cammels lytter sate downe vpon theÌ„ as her father was ruffling about the place where she sate she said vnto him O my Lord be not angrie y t I caÌ„not rise vp before thee for the custome of women is vpon me so the thing for all his searching was not known TheÌ„ after a litle chiding had betwixt Iacob LabaÌ„ there was a couenaÌ„t of peace made betwixt them vppon condicion y t Iacob should vse Rahel Lea his wiues wel to take no mo wiues vnto theÌ„ to vexe them whervnto Iacob easily grauÌ„ted so LabaÌ„ hauing blessed Rahel Lea his daughters he took his leaueâ— departed back again Iacob went on his iourney to meet Esau his brother placing his wife Rahel her soÌ„ne Ioseph last y t they might be furthest froÌ„ daÌ„ger wheÌ„ she met her brother in lawe Esau Rahel drew neere did reuerence vnto him and so tooke her leaue departed safe with Iacob vnto Sichem And when she was going vp with her husbaÌ„d to Bethel to dwel she put away the strange Gods that she had stollen from Laban her father and earinges that houng in her eares and gaue them to Iacob when he reformed his housholde who tooke her Idols and superstitious trashe and hidde them vnder an Oke by Sichem And when she departed from Bethel and came within halfe a dayes iourney to Ephrath Rahel there by the way trauelled with her second child and in traueling beeing in greate paynes and sore labour the mydwife to comfort her sayde vnto her feare not Rahel for thou shalt haue this sonne also but she through sore and perillous labour being about to yeelde vp the ghost euen in the byrth called her childes name Benony y t is the sonne of my sorrow but his father Iacob called his name Beniamin and so she died in childbed in y e yeere of the world 2275. after that she had bin married 23. yeeres to Iacob shortly after y e death of her nurse Rebecca was buried in y e way to Ephrata which is BethleheÌ„ in y e border of BeÌ„iamin where Iacob caused a piller of stone to bee set vpoÌ„ her graue as a ceremony to testifie the resurrectioÌ„ to come not generally reueyled which piller was euer after called Rahels piller or graue or sepulchre stone Gen. 29.30.31.33.35.48.7 1. Sam. 10.2 After whose death y e prophet Ieremy loÌ„g after did coÌ„pare y e destruction captiuity of the Iewes to y e destructioÌ„ of the Beniamites or Israelits saying This saith y e Lord a voyce was heard on hye mourning bitter weeping Rahel weeping for her childreÌ„ refused to be coÌ„forted because they were not aliue but dead y t is the Beniamites Israelites were so destroyed y t if Rahel the mother of Beniamin coulde haue risen againe to seeke for her children she should haue found none remayning Ier. 31 15. Which prophecie of Rahel her children was afterward fulfilled at the byrth of our sauiour Christ Iesus when y e cruel blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before by causing all the young children vnder 2. yeeres old y t were in Bethlehem to be slaine of purpose to kil Christ among them but al in vain for mauger his head Christ did doeth raygne a king blessed foreuer Math. 2.18 Rebecca or Rebekah sig great patience much sufferance she that hath beene well rewarded Gods glorie bearing afausone grosse or welfauoured wenche c. Shee was the daughter of Bethuell the sonne of Milcha the wife of Nahor Abrahams brother borne in the yere of the world 2118. and sister to Laban who being a very fayre maide and bewtifull virgin vnknowne of man as she went on a tyme with a pitcher vpon her head to the common wel without the Citie to drawe water it chaunced Abrahams seruant or stewarde whom he had sent to get a wife for Isaak his Sonne to stand by the same well with ten Camelles lying thereaboutes who when the mayde had filled her potte and set it vpon her head ready to goe away desired her that he might drinke a little of her water And she very courtuously set downe her potte and not only gaue him drinke but also shee powred out the reste into the water trough and ranne againe to the well and drewe water for his Camelles also vntill they had all dronken their fill Then Abrahams man perceyuing thereby that God had hearde his prayer and graunted his request to make his iourney prosperous in that hee sawe this was the woman whome God had prouided for his maisters Sonne tooke out two golden eareringes of two sicles weight which were worth 32 s and two bracelets of golde weighing ten sickels which were worth 23. poundes and gaue them to the mayde demaunding whose Daughter shee was I am quoth Rebecca the Daughter of Bethuel the Sonne of Milcha which shee bare vnto Nahor Then tell mee I praye thee sayde the man is there â—oome in thy fathers house to lodge in yea quoth shee there is both roome and lodging and also both lytter and prouender enough for your beastes Blessed bee God quoth hee that hath dealte so mercyfullye with my mayster and hath brought mee the right waye to my maysters Brothers house Then Rebecca hearing him speake of her fathers Brother ranne home and told al things what the man had sayd in the presence and hearing of Laban her brother who beholding the earinges and bracelettes vppon his sisters handes and marking what shee said ranne presentlye forth to meete the manne and with gentle entertainment brought him home into the house and sawe his Camelles drest and prouided for of prouender and when he had so done hee set meate also before the man to eate but the man would not eate before he had done his maisters message and declared the cause wherefore
condemnation in the day of iudgement Luke 8.3 Tabitha is by interpretation Dorcas that is a doe a deere a robucke or fawne Shee was a certeine godlye woman and a disciple of Christe dwelling at Ioppa who in her lyfe tyme hadde beene vertuouslye occupyed and especiallye in the workes of mercie relieuing the poore and needie And while Peter was preaching and dooing his office at Lydda which was a Citie not farre from Ioppa it was her chaunce to fall sicke and dye And when her friendes after their custome hadde doone with washing her dead corpes and layde it forth in an vpper chamber to bee annoynted readye to the buryal they sente for Peter to come vnto them who beeing come they hadde him vppe to the chamber where the dead corse lay and where the widdowes came aboute him weeping and laying forth the coates and other garmentes which Tabitha had prepared in her lyfe tyme for the poore before him Then Peter put them all forth of the chamber and being alone kneeled downe and prayed and turning him to the dead body sayde Tabitha arise at the which wordes she arose and looked vpon Peter who then gaue her his hand and lift her vp and called the Saintes and widowes and restored Tabitha vnto them aliue which he did not for her own sake but for their sakes that were alyue to the intent they might hereby haue occasion to beleeue and glorifie God the authour of that myracle wrought by Peter And this was done in the yeere of the world 4179. Acts. 9.36 c. Tahpnes or Taphnes or Taphnes signi a priuy temptation a flight a couered banner Shee was a Queene and the wife of Pharao that was king of Egipt in the dayes of Solamon aâ—d sister to the wife of Hadad the Edomite that first rebelled against king Salomon whose sonne her nephew called Genubath shee weaned and brought vppe in her husbande Pharaos house amoÌ„g y e sons of Pharao as one of her own 1. Ki. 11.19 Talitha signi mayden She was the little daughter of Iarus one of y e rulars of the sinagogue who being of the age of 12. yeeres fel sick died was restored again afterward at y e earnest request of her father to life by Iesus speaking onely these two wordes Tabitha cumi which is by interpretation Mayden arise and straight wayes she arose and walked which myracle greatlye confirmed the fayth of her father and all that heard therof Mark 5.22.41 Tamar or Thamar signi a palme tree or a date tree a date a chaung or exchaunge bitternesse a sharpning to displeasure She was first the wife of that wicked man Er the eldest sonne of Iudah the fourth sonne of Iacob Leah after the death of Er whoÌ„ the Lord slewe for his wickednesse she was giuen by her father in lawe Iudah to Onan his second sonne to wife and so she became wife to two natural brothers to the end there should be seede raysed vp by one brother to an other brother if the firste died without issue which order was then vsed in the olde lawe for the preseruation of the stocke that the childe begotten by the second brother should haue the name and inheritaunce of the first and this is now in the new testament vtterly abolyshed But Onan her husbande knowing that the seede shoulde not be his refused to lye with Thamar his wife for which his wickednes the Lord slewe him also as hee had done his brother Er. Now Thamar being a widdowe againe and Iudah fearing to marry his thirde sonne vnto her least he should die also sayd to his daughter in law Thamar Thamar remayne a widdowe in thy fathers house til Selah my youngest sonne growe vp to mans state So Thamar for as much as shee could not marry in any other family so long as Iudah would reteine her in his wente and dwelte a widdowe in her fathers house during which time Suah Iudahs wife also dyed so that he became a widdower And when it was told Thamar that Iudah her father in law was a widdower and that he had left mourning and was gone to a place called Timnah with his friend Hyra to see his sheepeshearers she perceiuing that Selah was not giuen to her in marryage caste off her widdowes garments from her and couered her with a vayle and wrapped her selfe and so went disguised like a common harlot and satte downe in an open place by the hye way side going to Thimnah And as Iudah her father in law passed that way and saw one sit muffled with her face couered like a whore and being wonderfully blinded by God that he could not know her by her talke to bee his daughter in lawe hee wente vnto her and sayde Come I praye thee lette mee lye with thee What wilte thou giue mee then quoth shee I will quoth hee sende thee a kidde from the flocke Then leaue me a pledge quoth she till thou send it What pledge shal I leaue thee quoth Iuda thy signet quoth she vpon thy finger thy cloake and thy staffe He did so and lay with her and she was begotten with childe by him at the same time which was in the yere of the world 2283. And then she arose and went and put her vayle from her and put on her widdowes rayment againe Afterward Iudah comming to his flocke according to his promise sent her a kydde by his friend Hyra to the ende no other might know of his wickednesse and gaue him charg to bring with him his ring cloake and staffe that hee had left with her in pledge Who comming to the place and finding not the woman there hee asked of the men there aboute where the whore was that sat in the hye way as they came They made answere againe there was no whore there Then Hyra returned to Iuda and told him he could not finde her Well sayd Iuda who feared man more then God as it appeareth let her take it to her least we be ashamed Now was Tamar coÌ„ceiued with childe and when she had gon three monethes the thing was espyed and one came and told Iuda that his daughter in law Tamar had played the whore and was with childe Then bring her forth quoth hee and let her bee burnte Whereby wee see that the lawe which was written in mans heart taught them that whordome shoulde be punished with death Albeit as yet no lawe was giuen And as shee was lead forth to the fire to be burnt to death she sente the pledges to Iudah her father in lawe saying by the same man to whome these thinges doe pertaine am I with chylde Then Iudah knowing his pledges that is his ring his cloake and staffe and hauing the horror of the sinne condemning him sayde she is more righteous then I yea shee ought rather to accuse mee then I her for shee hath done this deede through my defaulte and negligence because I gaue her not to Sela my sonne as I promised So was Tamar saued from
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
of gelousie and for a remembrance calling the sinne to mind and making it knowne and not purging it And the priest shall bring hir and set hir before the Lord. Then the priest shall take the holie water of purification or sprinkeling in an earthen vessell and of the dust that is in the floore of the tabernacle shall he take and put it into the water After the priest shall set the woman before the Lord and vncouer the womans head and put the offering of the memoriall in hir hands which is the gelousie offering and the priest shall haue bitter and cursed water in his hand to declare that she is accursed and turned to destruction if she be found faultie And the priest shall charge hir by an oth and saie vnto the woman If no man haue lien with thée neither thou hast turned to vncleannesse from thine husband be frée from this bitter and cursed water but if thou hast turned from thine husband and so art defiled and some man haue lien with thée besides thine husband then the priest shall charge the woman with an oth of cursing and saie The Lord make thée to be accursed and detestable for the oth among the people and the Lord cause thy thigh to rot and thy bellie to swell and that this cursed water may go into thy bowels to cause thy bellie to swell and thy thigh to rot both bicause thou hast committed so heinous a fact and forsworne thy selfe in dooing the same And the wife shall answer Amen Amen that is be it so as thou wishest After the priest shall write these curses in a booke and shall blot them out with the bitter water and wash those curses which are written into the water in the vessell and shall cause the woman to drinke the bitter and cursed water and the cursed water turned into bitternesse shall enter into hir Then the priest shall take the gelousie offering out of the womans hand and shall shake the offering before the Lord and offer it vpon the altar And the priest shall take an handfull of the offering for a memoriall thereof and burne it vpon the altar where the incense was offered and afterward make the woman drinke this water So when he hath made hir drinke the water if shée be defiled and haue trespassed against hir husband then shall the cursed water turned into bitternesse enter into hir and hir bellie shall swell and hir thigh shall rot and the woman shall be accursed among hir peoople But if the woman be not defiled but be cleane she shall bée frée and shall conceiue and beare This is the lawe of gelousie when a wife turneth from hir husband and is defiled c. And the man shall be frée from sinne but the woman being found giltie shall beare hir iniquitie so that you sée the man might accuse his wife and not be reprooued by Gods lawe Numb 5 verse 12 c. The woman shall not weare that which perteineth to the man neither shall the man put on womans apparell For all that doo so are abhomination vnto the Lord and alter the order of nature to despite God as it were Deut. 22 5. When two men fight or striue togither if the wife of the one come néere for to rid hir husband out of the hands of him that smiteth him and put foorth hir hand and take him that smiteth hir husband by the priuie members then shalt thou cut off hir hand thine eie shall not spare hir Which lawe of God importeth that godlie shamefastnesse is to be preserued For it is an horrible thing to sée women past shame Deut. 25 verse 11. If a woman that hath an husband either by open vow or solemne promise pronounce ought with hir lips wherwith she bindeth hir selfe to mortifie hir selfe by abstinence or other bodilie exercise if hir husband heare it and hold his peace concerning hir the same daie he heareth it then hir vow shall stand and hir bonds wherewith she hath bound hir selfe shall remaine in effect but if hir husband disalow hir the same daie that he heareth it then shall he make hir vow bond promise and that she hath pronounced with hir lips and bound hir selfe of none effect and the Lord will forgiue hir For she is in subiection of hir husband and can performe nothing without his consent during couerture Read more in the chapter Num. 30 7 c. Unto the maried I command not I but the Lord let not the wife depart from hir husband but and if she depart let hir remaine vnmaried or be reconciled vnto hir husband and let not the husband put awaie his wife saue for whooredome But to the remnant I speake and not the Lord If anie brother haue a wife that beléeueth not if she be content to dwell with him let him not forsake hir And the woman which hath an husband that beléeueth not if he be content to dwell with hir let hir not forsake him For the vnbeléeuing husband is sanctified by the beléeuing wife and the vnbeléeuing wife is sanctified by the beléeuing husband else were your children vncleane but now are they holie But if the vnbeléeuing depart let him depart A brother or a sister is not in subiection in such things but God hath called vs in peace For what knowest thou O wife whether thou shalt saue thine husband Or what knowest thou O man whether thou shalt saue thy wife c. 1. Cor. 7 10,11 c. The wife which is in subiection to a man is bound by the lawe of matrimonie to cleaue inseparablie vnto hir husband while he liueth but if he be dead she is deliuered from the lawe of the man and at libertie to marie whom she will in the Lord as ye may read more in diuorcement and second mariages Rom. 7 2. 1. Cor. 7 39. Read more of the wiues dutie c. In Uirginitie Mothers and mistresse dutie Praise and dispraise of women Threatnings against women Widowes Diuorcement and Second mariages Liues and stories of women That the wife ought to be sorie for hir husbands trouble and séeke by counsell and all godlie meanes to comfort him and preuent those euils hanging ouer his head we haue example in the two wiues of Lamech as ye may read in their liues Gen. 4 23. In Michal Esaie 19,11 In Abigael Esaie 25. In Ieroboams wife 1. King 14,2 Yea and in respect of hir husband though to a wicked end in wicked Iâ—zabel 1. King 21,5 2. King 9,30 In Cleopatra Dan. 11,17 And in Pilats wife Matth. 27 19. The dutie of mothers and parents towards their children THE mother ought not to baptise hir owne children For though Zipporah circumcised hir owne sonne as forced so to doo to please God and turne awaie his wrath then conceiued against hir husband Moses whom for neglecting so necessarie a sacrament the Lord had smitten with sicknesse almost to death so that he could not doo it and the Lord euen then required it to be
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
euerlasting death and destruction both of body soule because they haue not only thereby done great dishonour to Christ in slaundering his Church and leauing their charge or vocation but also broken their faith and forsaken their religion professed 1. Tim. 5. all Euery vowe othe or bonde of a widowe wherewith shee hath bounde hir selfe during hir widowhood to mortifie hir selfe and humble hir soule by abstinence or other bodily exercise shall stande in effect against hir because the widowe is not vnder the authoritie of man Also euery vowe bonde or othe that shée hath made in hir husbands life time whereunto hir husbande did consent and agree too by holding his peace and not disallowe of it when hée first heard thereof shall likewise stande and bee of force agaynst hir after the death of hir husbande but if hir husbande in his life tyme did euer disanull or disagrée vnto any such vowe or bonde of his wife then after his death his wife nowe being a widowe may lawfully breake these vowes and bondes so by hir made in hir husbandes life tyme and it shall not bée any sinne for hir so to doe for the Lorde will forgiue hir As appeareth Num. 30.10 c. Of second Marriage THE woman is bounde by the lawe of Matrimonye vnto the man while hée lyueth but if hée bee deade shée is deliuered and fréed from the Lawe of the man so that though shée take an nother man to husbande shée is no adultresse Rom. 7.2 I woulde that all men were euen as I myself am but euery one hath his proper gifte of God one after this maner and another after that Therefore by permission not by commaundement I say vnto the vnmarried and vnto the widowes it is good for them if they abide euen as I doe but if they can not abstaine then to auoyde fornication let them marrie and euery womā haue hir owne husband For it is better to marrie then to burne with y e fire of concupiscence and lust 1. Cor. 7.6,7 And the wife is bounde by the lawe of Matrimonie as long as hir husbande liueth but if hir husbande bée dead shée is at libertye to marrye with whome shée will onely in the Lorde but shee is more blessed if shee so abide in my iudgement I thinke that I haue also the spirite of God 1. Cor. 7.39 Refuse the younger wydowes from taking the liberalitie of the poore for when they haue begunne to waxe wanton agaynst Christe forgetting their vocation they will marrie hauing damnation because they haue broken their first fayth Where note that the apostle meaneth suche wydowes whiche being iustly diuourced from their firste husbandes marry agayne to the sclaunder of the Churche and leaue their vocation for else he doth not reproue the widowes that haue béen oftener married thē once where he saith let not a widowe be taken into the number vnder threescore yeere olde that hath been the wife of one husbande Yea I will therefore that the younger women marrie and beare children and gouerne the house and giue none occasion to the aduersarie to speake euill For certaine are alreadie turned back◠after satan 1. Tim. 5.11 c. No wydowe saue the widowe of a priest might not bee permitted to marrie with any priest in the old lawe as appeareth Leuit. 21. 14. Ezech. 44.22 Naomie being not verye olde and the wife but of one husbande yet after the death of hir husbande shée would marrie no more but saide shée was too olde to haue an husbande as appeareth Ruth 1.12 Ruth also being a widowe and a yong woman was commended by Boaz because shée followed not young men to marrie them were they poore or riche reade hir story Ruth 3.11 To conclude many men desired Iudeth when shee was a wydowe but none had hir company to hir dying day after the death of hir first husbande manasses shée gaue hir selfe to contemplation prayers and good workes to the benefiting of hir countrey and people as appeareth Iudith 8.4.16,12 Likewise Anna the prophetesse hauing been married but seuen yéeres from hir virginitie after the death of hir husbande continued a widowe fourscore and foure yéeres seruing God in the temple with fasting and prayer day and night as ye may reade in hir life Luke 2. 36. Contrarywise wydowhoodde was a burden to Thamar the wife of Er therefore shee cast awaye hir wydowes apparell and decketh hir selfe braue to play the nought with Iuda hir father in lawe as appeareth in hir story more at large Gene. 38.11 That widowehood is a plague of God vpon the vngodly therfore to the comfort of the godly widows and orphans let them reade these comfortable sentenses of the scripture following gathered to this ende that therby they seeing what care the Lorde hath ouer them in this their desolate condition and state as people least esteemed in the world may the better attende vnto their vocation in prayer and good workes of the spirite to the glory of his name and their perpetuall praise and euermore fully trust and hang vpon his prouidence whiche neuer decayeth IF my wrath be kindled saith the Lord against you for your oppression then will I kill you with the sworde and your wiues shal be widowes and your children fatherlesse Exod. 22.22 The children of the oppressour though they bee many shal be destroyed with the sworde c. and his widowes shall not wéepe nor lament for him Iob. 27.13 Let the children of the oppressour and extorcioner be fatherlesse and his wife a widowe c. let the iniquitie of his father be had in remembrance with the Lorde let not the sinne of his mother be done away c. Psal. 109.8,13 Therefore shall the Lorde haue no pleasure in their yong men neyther will he haue compassion of their fatherlesse and of their wydowes For because euery one is an hypocrite and wicked Esai 9.17 The foolishe woman saith in hir heart I shall bée a Lady for euer I am none els I shall not sit as a wydowe nor desolate againe neither shall I knowe the losse of husbande or children but shall be a lady and wise for euer but heare O thou nice an dilicate dame thou carelese and retchlesse woman that art altogether giuen to pleasure and vanitie for because thou hast not set thy minde to godlines nor remembred the latter ende thereof Therefore both these two things shal come to thee sodainly on one day namely widowhood or disolatiō and the losse of childrē euen in their perfection I say shal they mightily fal and come vpon thee for the multitude of thy sinnes and offences Esai 47.8,9 I haue wasted and destroyed my people saith the Lorde yet they woulde not returne from their sinnefull waies Their widowes are increased by me aboue the sande of the Sea because I haue slaine their husbandes I haue brought vpon them the destroyer at noone day c. Shee also that hath borne many children hath béene made weake and lost all
hir heart hath fayled hir the sunne hath fayled hir whiles it was day shee hath béen confounded and ashamed yea vtterly dismaide in the middes of her prosperitie c. Iere. 15.7.8 c. Howe doe I remayne solitarie and alone like a widowe we are vnderlings euen fatherlesse without father and our mothers are as wydowes c. Therefore our heart is heauie for these things Lamen 1.1.5.3 The widowes of the wicked and rebellious people shall eyther be â—layne or neuer lament their husbands death but sodenly be taken captiues led away prisoners by their enemies so that they shal haue no time to lament and mourne for their desolation and widowehood Psal. 78.6.4 Yee shall not trouble any wydowe nor fatherlesse childe if you vexe or trouble such and so shée call and crye vnto meeâ— I will surely heare hir cry saith the Lorde and then shall my wrath bée kyndled and I will kyll you with the swoorde and your wyues for a iust plague vpon such oppressours shall bée widowes and your children fatherlesse Exod. 22.22 Thou shalt not peruert the right of the straunger nor of the fatherlesse nor take a widowes raiment to pledge Deut. 24.17 They that cast out widowes emptie and breake the armes of the fatherlesse that is that not only doe not shewe pitie vnto the widowe and fatherlesse but oppresse them euen snares shall compasse them rounde about and manifolde afflictions shall vexe them Iob. 22.9,10 Some wicked ones there bée that leade away the asse of the fatherles and take the widowes oxe to pledge and that doeth euill entreate the barren neyther doe they any good to the widowe Therefore such mercilesse men shall not bée pitied nor lamented when they fall because they neuer pitied others Iob. 24.3 21. This is the heritage and portion of a wicked tyraunt and oppressour of widowes and orphans with God namely his children though they be many in number shall be destroyed with the swoord and his posteritie shall begge their bread his remnant shall be buried in death and obliuion and his widowes shall not weepe nor any lament for him Iob. 27.13.15 I deliuered the poore that cryed and the fatherlesse and him that had none to helpe him The blessing of him that was ready to perish came vpon me and I caused the widowes heart to reioyce saith Iob to signifie what we ought to do also if we will be counted in the number of the godly Iob. 29.12.13 Yea if I restrayned the poore of their desire or haue caused the eyes of the widowe to fayle by long wayting for hir request or haue eaten my morsetles alone and the fatherlesse haue not eaten thereof for from my youth he hath gone vp with me as with a father and I haue nourished him and from my mothers wombe I haue been a guide vnto the widow and maintained hir cause I haue séene none perishe for want of clothing nor any poore without couering If I haue lift vp my hande against the fatherlesse and widowe in the gate to oppresse them and to doe them iniurie when I sawe that I myght helpe them then let me be counted for a most wicked man and let myne arme rotte off and bodye fall in pieces Iob. 31.16 GOD he is a father of the fatherlesse and a iudge of the wydowes euen GOD in his holy habitation maketh the solitarie to dwell in families and deliuereth them that are oppressed Psalm 68.5,6 I will surely blesse their widowes with increase and will satisfie the poore with bread Psal. 132,15 This was perfourmed in the poore wydowe of Sarepta c. Let the chyldren of the oppressour and extortioner bee fatherles and his wife a widowe let his children be vagabondes and begge their breade out of desolate places let the extortioner consume all that hee hath and the straunger spoyle his labour let there bée none to extende pitie and mercie vnto him neyther let there bée any to shewe compassion vpon his fatherlesse children and widowe Let his posteritie be destroyed and in the next generation following let their names be quite put on t Finally let the iniquitie of his father be had in remembrance with the Lorde and let not the sinne of his mother be done away but let them alway bée before the Lorde that he may cutte off their memoriall from the earth Psal. 109.9 The Lorde kéepeth the straunger hée releeueth the fatherlesse and widowe euen all them that are destitute of worldly meanes and succour but he ouerthroweth the way of the wicked Psalm 146.9 The Lorde will destroy the house of the proude men but hée will stablish the borders of the widowe that feareth and loueth him Prou. 15.25 Learne to doe well seeke iudgement relieue the oppressed iudge the fatherlesse and defende the widowe Esai 1.17 Woe bée vnto them that decree wicked decrees and write gréeuous thinges to kéepe backe the poore from iudgement and to take away the iudgement of the poore of my people that widowes may bée theyr pray and that they may spoyle the fatherlesse Esai 10.1 They execute not iudgement for the fatherlesse and widowe nor for the poore of the lande and shall I not visite them for these thinges sayth the Lord to be auenged of such wicked doers Ieremie 5.28 Thus saith the Lorde Execute yée iudgement and righteousnesse and deliuer the oppressed from the hande of the oppressour and vexe not the stranger the fatherlesse nor the widowe Doe no violence neither shed innocent blood in this place c. Iere. 22.3 The wicked like Lyons catch the pray rauishe widowes and deuour men Ezech. 19.6.7 In thée O wicked citie Ierusalem in thée I say haue they despised father and mother in the middes of thee haue they oppressed the straunger in thée haue they vexed the fatherlesse and the widowe Ezech 22.7 Thus sayth the Lorde Execute true iudgement and shewe mercy and compassion euery man to his brother and oppresse not a widow nor the fatherlesse the stranger nor the poore c. Zacha. 7.9 I will bee neere to you to heauie iudgement and I will bee a swift witnesse against the soothsayers and all the adulterers and against false swearers and against all those that wrongfully keepe backe the hirelings wages and vexe the widdowes and the fatherlesse and oppresse the stranger and feare not me saieth the Lorde of hoâ—es Mala. 3.5 Come say the wicked let vs oppresse the poore that is righteous and let vs not spare the widdowe nor reuerence the white haires of the aged Wisd. 2.10 Woe bée vnto you Scribes and Pharisées Hyppocrites for yee deuoure widdowes houses euen vnder a colour of long prayer wherefore yee shall receiue the greater damnation Mat. 23. 14. Mark 12.40 There are a sort of hypocrites saith Saint Paule which créepe into houses and leade captiue simple women laden with sinnes and led with diuers lustes which women are euer learning and neuer able to come to the knowledge of the truth 2. Tim. 3.6 I tell you of a truth saith
contentious woman in a wyde house Prou. 21.9.25 24. For a brawling and contentious woman is like the toppe of an house wherethrough it is euer dropping with rayne that rotteth the house Prou. 19.13.27.15 And as the clyming vp of a sandy way is to the feete of the aged euen so is a wife full of woordes to a quyet man Eccle. 25.22 A loude crying woman and a babler let her bee sought out to dryue awaye the enemies the mynde of euery man that liueth with suche shall bée conuersant among the troubles of warre Eccle. 25.28 The double or pratling tongue hath cast out many vertuous and honest women and robbed them of their laboures Eccle. 28.15 The wrath of a woman is dishonour and great confusion if a woman gotte the maisterie then is shee contrary to hir husbande or if a woman nourishe hir husbande shee is angrie and impudent and full of reproch and vpbraydyngs Eccle. 25.24 A wicked wife maketh a sory heart an heauie countenaunce and a wounded minde weake handes and féeâ—le knees is a woman that hir husband is not the better for or that can not comfort him in heauines Eccle. 25.25 When one hath an euill wife it is euen as when an vnlike payre of OxeÌ„ are yoked must draw together He that hath her is as though hée helde a Scorpion Eccle. 26.7 Set a good locke where an euill wife is Eccle. 42.6 Accompanie not amongst beautifull women for as the moath commeth out of Garmentes so doth wickednesse of the women Eccle. 42.13 Aske no counsel of a woman touching hir of whom shee is ielous Eccle. 37.11 For when one woman is ielous ouer an other it bringeth payne griefe and sorrowe vnto the heart And shée that communeth with all or telleth out all thinges that shee heareth is a scourge of the tongue Eccle. 26.6 The wickednesse of a woman changeth her face shée shall muffle her countenance as it were a Beare and as a sacke shall shée shewe it blacke among her neyghbours Her husbande is brought to shame thereby among his neighbours because of her and when he heareth it it maketh him to sigh ere hée be aware as hée sitteth among his friends Eccle. 25.19.20 For three thinges the earth is mooued yea for foure it cannot sustayne it selfe viz. For a seruant when hee raigneth for a foole when he is filled with meate for the hatefull woman when shée is maried and for a handemaide that is heire to her maistresse or which is maryed to her maister aâ—ter the death of her maistresse Prou. 3. 21.23 Giue the water no passage no not a litle neither a wicked woman libertie to gadde abroad at her will For if shée walke not after thine hand or in thine obedience shée shall confounde thée in the sight of thine enemie Cutte her off then from thy fleshe giue her the bill of deuorce and forsake her that shée doe not alwayes abuse thée Eccle. 25.27.28 Moreouer that women yea and those of the godlyest sort had their imperfections infirmities and faultes woorthie reprehension and disprayse and which are manifested and layde open by the holy Ghost in the Scriptures not to bée followed but shunned and auoyded it may appeare in the first woman Heua who was the first sinner For of the woman Heua saith Salomon Eccle. 25.26 came the beginning of sinne and thorowe her we all dye And S. Paule hée sayeth 1. Timo. 2.14 Adam was not deceyued but the woman was deceyued was in the transgression that is the woman was first deceiued and so became the instrument of sathan to deceiue the man and was guiltie of the transgression Or the occasion was first offered by the woman to transgresse but the sinne was finished by the man consenting therevnto and so is that true y t S. Paul to the Rom. the 5. chap. ver 12. saith y t by one man sinne entered into y e worlde and death by sinne and so death went ouer all men forasmuch as all men haue sinned Beholde saith the preacher Eccle. This haue I founde séeking one by one to finde out the compt and come to a conclusion and yet my soule seeketh but I finde it not I haue founde one man of a thousande but a woman among them all haue I not founde For Salomon hauing a thousande wiues yet founde not one that was perfectly good Eccle. 7.29.10 The wine is wicked the king is wicked women are wicked and all the children of men are wicked but trueth abideth is strong for euer and liueth and reigneth for euer and euer 1. Esdra 4.3 Such as the holy Ghost discommendeth and condemneth for their Idolatrye superstition and irreligon were Athalya Iesabel Maacha Rahell for stealing hir father Labans Idoll by meanes wherof hir husband Iacobs houle was long corrupted with superstition as appeareth Gene. 35.2 Mickas mother The mourning women of the Iewes as appeareth Iere. 9.20 Ezec. 8.17 The Idolatrous women of Phatures Iere. 44.15 Such women as were contemners of religion mockers of Christ and notable troublers persecuters of his saints were Iesabel Michol Zeresh the woman of Samaria Caiphas the hie priests Maidens Matth. 26.69 Such as lacked fayth and were too much addicted to the bodily or carnall presence of Christ were Sara that laughed at the Angels words Marie Magdalen that would needs touch Christ newly risen Suche as are abhorred for their vnnaturall cruelltie abhominable tyranny and blooddy factes are Athalia Herodias Iesabell the Harlot and mother of the dead childe before Salomon Suche as vsed too much dissimulation hypocrisie flatterie subornation cosoning subtiltie and craft were Heua Iudith Michol Samsons wife Iabel Rahab Iesabell Rebecca Saphira Sara Abrahams wife Putiphers wife the woman of Tecoah Herodias Saphira the Ido Lottes daughters Rahel the midwiues of Egypt the Moabites women Suche as vsed vile witchecraft sorcerie and diuelish inchauntmentes contrary to Gods Lawes were Iesabell the witch of Endor the woman and hir mayde of Phillippie Suche as are to bée dispraysed for their incontinencie of life or that committed filthy fornication whoredome and vncleannesse to the condemnation of their owne soules and destruction of many others were Aholah Aholibah Bethsabe with Dauid Cozby Dalila Herodias Iesabell Leuites wife Lottes two daughters Putiphers wife Binhamie Marie Magdalen Rahab Rizpah Tamar with hir father in lawe the woman of Samaria the womaÌ„ taken in adulterie the whore of BabyloÌ„ Dinah also though not volentarily yet lost hir virginitie at 15. yeeres of age by taking of too much libertie to goe to mariages feating and so did Tamar the daughter of Dauid léese her virginitie at 14. yeeres of age being forced by hir halfe brother as you may reade in their seuerall stories Such virgins as through taking too much libertie wantonnesse and dauncing were deflowred and violently rauished were Dinah the daughter of Sylo Thamar Dauids daughter Iobes daughters Such as were too impudent bolde with men and paste all shame were Appam dalilah Putiphars wife Herodias Salomen her
also before the yeeres of famine shee bare two sonnes called Manasses and Ephraim Gene. 41.15.50 Atarah or Athara or Araia â—ign the Lordes anger or heate a Crowne She was one of the wiues of Ierathmeel and the mother of Onam 1. Chro. 2.26 Athalia signi tyme for the Lorde his time an houre c. Shee was the daughter of Omri or as some will of Ahab which was the sonne of Omri eyther for that shee was brought vp still with Achab or for that shee imitated his maners in all kinde of Idolatrie Shee was also the wife of Iehoram king of Iuda whome shee corrupted greatly with her Idolatrie and vnto whome in the yeere of the worlde 3217. shee bare a sonne called Ahaziah which was Iehorams youngest sonne who also all his elder brethren being before slain by the Philistines succeeded his father Iehoram in the kingdome His mother Athalia entised him also to all wickednesse insomuch that the Lorde caused him to bee slayne by Iehu Then Athalia perceiuing that her sonne was dead shee in the yeere of the worlde 3239. tooke vpon her the rule and gouernement and to the intent that there shoulde bee none of that lynage of Iehosophat to rayne or make title to the crowne and that shee onely might vsurpe the gouernement and raigne quietly shee most cruelly murdered and destroyed all the seede and posteritie of Iehosophat and Ioram to whom the kingdome appertayned saue one for so it pleased God to vse the tyrannie of this wicked woman to destroy the whole family of Ahab onely Ioas the sonne of Ahaziah was stolen away and hid from her by Iehosheba as appeareth in her storie And when wicked Athalia had ruled the lande most cruelly sixe yeeres and had broken vp the house of God and bestowed vpon Balam and Idoles all thinges that were dedicated therein to the Lorde In the seuenth yere Ioas was brought forth by Iehoida the priest and proclaymed king Shee hearing that ranne into the Temple of the Lorde and there beholding Ioas crowned king shee rent her clothes and cried out treason treason But at the commaundement of Iehoida the priest the captayne and souldiers tooke her and caried her out of the Temple and slue her by the way as they went to the kinges house in the yeere of the world 3245. and this was the ende of that wicked idolatresse booddy woman Athalia 2. Kin. 8.18.26.11.1.2.15 2. chro 21.6.22.2.3.10 c. 24.6 Atossa was first the wife of king Cambyses afterward maried to king Darius Histaspis and maried the mother of Xerxis in the yeere of the worlde 3620. reade more in Ester For as some thinke this Atossa was Ester who first was the wife of Aâ—huerus and after his death became wife to Darius Histaspis vnto whom shee bare Xerxes the father of Artaxerxes in the yeere of the worlde 3621. Azuba or Asuba sig left or forsaken his strength in her Shee was the daughter of Silhi and the wife of Aha king of Iuda vnto whom she bare a sonne called Iehoshaphat that was also king of Iuda after his father 1. King 22.42 2. Chro. 20.31 There was another woman of this name which was the wife of Caleb and bare him diuers sonnes as appeareth 1. Chronicles 2.18 19. B Baara or Bara or Baraa sig a workemanshippe a bed a fire in wicked mynde in ill a companion in ioyes in feedyng in buildyng c. Shee was one of the wiues of Shaharaim whom with her mate Hushim he put away from him and tooke other 1. chro 8.8 Bashemath or Basemath â—ig sweete smelling spices destruction of death in discomforting Shee was the daughter of Elon an Hittite and one of the wiues of Esawe who with her mate Iudith was a griefe of minde to her good father and mother in lawe Isaak and Rebecca through her continuall disobedience and great rebellion Gen. 26.34 Bernice signifieth a hurtlesse Sonne a heauie victorie the weight of vanquishing finely moued or with choyse Shee was the daughter of Herode Agrippa borne in the yeere of the worlde 4170. and the naturall sister of king Agrippa and wife to Herode king of Chalcida her Grandfather And being entertayned of king Agrippa in his house as his wife also she went with him to Cesaria to salute Festus and to welcome him into the Countrey who was then but newly entered into his office of presideÌ„tship in the roome of Felix And when Paules matter should be heard before Agrippa she went with him also into the common hall where she was receiued with great pompe and there sate with Agrippa and the other gouernours all day to heare the examination of Paul before Festus the new President and beyng almost conuerted with her husband Agrippa at the wordes of Paule she together with the rest of the Gouernours arose and in secret conference iustified Paule as altogether innocent and most vnwoorthy of death or imprisonment Actes 25.13 23.26.30 Bethsheba or Bethsabe Bethzabe Bathshua or Bersabe signifieth the seuenth daughter or the daughter of an othe The daughter of fulnes of noise or thâ— daughter of saluation or the honourable or noble daughter She was the daughter of Eliam called also Bathshua the daughter of Ammiel 1. Chro. 3.5 and the wife of Uriah the Hittite which was with Ioab in king Dauids warres against the Moabites at Rabbath And on a tyme in the yeere of the worlde 3086. as Bethsabe was washing her selfe in her priuie garden alone it chaunced king Dauid to looke out at a windowe in his pallace as hee walked on the top or roofe thereof in the afternoone and seeing her to bee a very fayre woman he was presently so rauished with her beautie that forthwith hee sent for Bethsabe and shee comming vnto him hee lay with her committed adulterie with her so sent her home againe to her owne house Then shortly after shee perceiuing her selfe to be with childe and fearing least for that fact shee should be stoned to death according to Gods lawe sent Dauid the king worde thereof secretely Whereupon the king partly to hyde his owne fault and partly to saue the woman from daunger of the lawe sent for Urias her husband to come home from warres that hee might colour and father the matter by lying with his wife But when Dauid sawe that Urias woulde by no meanes company with his wife Bethsabe as he desired he returned him back againe to Ioab with a letter the contentes whereof caused Urias quickly to bee dispatched out of his life by the enemie And when Bethsabe heard that her husbande Urias was dead shee mourned for her husband so when the mourning was done Dauid sent for Bethsabe and to make her amendes hee tooke her into his house and shee became his wife and in the yeere of the world 3086. she brought foorth the same childe conceyued in adulterie being a sonne which liued not long but being stricken by God with a sore sickenesse for Dauids Bethsabes sinnes and punishement it died
were kept found at the kings charges for the space of a twelue moneth or one whole yeare with all manner of sumptuous apparell and gorgeous deckings vnder the haÌ„ds custody of y e foresayd Hege y t kings Eunuch keeper of y e kings Uirgins and women to the end the king might chuse one of them whome he fancâ—ed best to be his Queene For as the abuse of these countrey heatheÌ„ kings was great in inueÌ„ting many meanes to serue y â— lusts of Princes and ordayning wicked lawes that the king myght haue whose Daughter he would so had they three diuers houses appoynted for women to be keept in neere the King as one for them whyest they were Uirgins another when they were Concubines and for the Queenes an other euery house hauing a seueral man or an Eunuch to be theyr gouernour guyde and keeper as Hege who was the keeper generall of the first house of Women especially while they were Uirgins to adorne them puryfie them and send them fyrst to y t King Next Shaashgaz the Eunuch who was the keeper of the second house of the Women that were Concubynes that is such as were dislyked of the King the first night and came at him no more vnlesse it pleased him to call for them specyally by name And lastly Hathach the Eunuch who was keeper of the thirde house and namely of her that was Queene and serued her and attended vpon her person at the Kings commandement And when the course of euery Mayde or Uirgin came to goe into the King after that she had bin xii months a purifying according to the manner of women that is vi months with oyle of Myrhe other vi months with sweete odours so long were the dayes of those womens purification y t should go into y e king then looke whatsoeuer she asked or required of the Eunuch Hege whether it were apparel iewels or other ornaments for womeÌ„ y t was he bound to giue her when she went out of the womeÌ„s house vnto the king In the euening commonly she first went vnto the king and on the morow shee returned into the second house of women Concubines if the king disliked her neyther might she come any more vnto y e king except it pleased him to seÌ„d cal for hir specially by name So when Ester among other Uirgins was thus by coÌ„mission brought vnto y e kings â—ouse in Suâ—han vnder the handes of Hege keeper of the women the maide Ester so greatly pleased him that shee found fauour presently in his sight whervpon he thinking her meetest for the king in his iudgment therfore caused her things for purificatioÌ„ to be giuen her speedily with such things as belonged to her portion or state appoynted her seuen comly maidens out of the kings house of women Uirgins to attend vppon her person vnto whom also hee gaue chaunge or suites of apparel and other things of the best that was in the house of women both to her and her maydens Now when the course of Ester came y t she should goe into the king such was her modestie maydenly sobrietie that she desired no apparel iewels or any other ornament or thing to set forth her bewtie with brauery as others before her did but stoode to the Eunuch Heges appoyntment tooke whatsoeuer he said she should haue although sheeâ— might haue commaunded him as before appeareth but she by Gods prouidence finding fauour not onely in y e sight of Hege her keeper but also of all other that looked vppon her had al things giuen her by Hege her gouernour that might possibly adorne her and set her forth gorgeously and gallantly to the king And so Ester being brought vnto the king Asuerus into his house royally at Shushan in the moneth of Ianuary in the seuenth yeare of his reigne the king courteously tooke her vnto him and he loued her aboue all the women for she found more grace and fauour in his sight then all the other Uirgins yea and because he lyked her best he then set the crowne of the kingdome vppon her head made her Queene in steede of Uasthi this was in y e yeare of the world 3613. And for ioy of her y e king made a great most royall magnificall mariage feast which hee called Esters feast at which feast also for her sake hee not onely lyberallye released manye prouinces of their tribute y t was due vnto him but also gaue most large and princely gifts vnto his princes seruants prouinces And thus was her cosin Mardocheus dreame verified of her who dreamed a little before that a little fountaine became a floud of much water a light or lampe as bright glorious as y e sonne in his heighest orieÌ„t which floud sunne in troth he found to be his cosin Ester whoÌ„ he saw thus exalted to y t dignity of a Queene and maried to y â— great king Ashuerus to his no little reioycing her her peoples comfort as after shal appeare Then Mordecay her cosin being at y â— kings câ—urt to see y t soleÌ„nizatioÌ„ of her mariage feast charged her y t shee as yet shoulde in no wise declare or shew her kinred people of this her prefermeÌ„t And she thogh nowe a royall queene yet was as obedient vnto Mordecay her poore kinsman as wheÌ„ she was vnder his gouernmeÌ„t was nourished of him at home in his house kept al things close froÌ„ y â— king for y e space of 5. yeares did in euery thing after y e counsel aduise of her cosâ—n Mordecay to y e good exaÌ„ple of al childreÌ„ to their pareÌ„ts of one kinsmaÌ„ to another After this whilst Mordecay her cosin was in y e kings house it fortuned y t two of y e kings Eunuchs BiglhaÌ„ Terâ—she y t kept y e dore like traytours coÌ„spired the death of y e king sought to lay their violent hands on him to kil him which treasoÌ„ being known to Mordecay her cosin so soone as he vnderstood therof he straight waies came to Ester y t queene told it her she likewise by by in the yeare of the worlde 3614. went to the king her husbaÌ„d certified him therof in Mordecays naÌ„e which being inquisitioÌ„ found true the offâ—ndours like traytors were both put to death for it and the thing registred and written in the booke of Actes and Chronicles of the kings of the Meeds Persians Now in the yeare of the world 3619. the king hauing highly promoted one called Haman commanded al his Princes seruants people to doe this Haman reuerence honour it harned y t her cosin Mordecay being coÌ„manded yet would not do so to â—aâ—â—aÌ„ because he saw y t he was both an ambicious a proud man wherof Haman being aduertised by sycophants clawbacks of the court thinking it a small reuenge for him to fyle his hands on
out this bond womaÌ„ her sonne for the sonne of the bond woman shal not be heire with my soÌ„ne Isaak which thing though it were grieuous vnto Abraham to do because hee tenderly loued Hagars sonne Ishmael yet being coÌ„manded by God to followe his wife Saras counsel therin y t rather for y t the promised seed should be counted from Isaak not from Ishmael also being coÌ„forted by God y t he would blesse Ismael also to a mightie people because he was of Abrahams seede Abraham obeyed the voyce of his wife Sara the next morning early sent Hagar her son away with bag bottel good prouision of victuals vpoÌ„ her back to shift for her selfe her child So Hagar being thus departed from Abraham with her young childe Ishmael in her armes gate her vnto the wildernesse of Beersheba where shee wandered so long vp and downe till all her prouision of meate and drinke was spent gone And wheÌ„ she saw no remedy but y t both she and the child must needs perish for lacke of sustenaunce shee in this great perplexitie renounced all naturall affection and distrusting in Gods prouidence notwithstanding that she had had good experience therof before time went and cast her childe Ishmael vnder a certayne tree behinde a bushe and went her selfe away from it and sate ouer agaynst it a farre off about a bowe shoote weeping and saying thus with her selfe I will not see the death of the childe but as shee sate thus a farre off mourning and lamenting for her sonne Behold God for his promise sake made before to Abraham and not because eyther shee then prayed for the childe as shee ought to haue done or that the childe it selfe had the capacitie and witte to pray for it selfe being so young sent his angell agayne euen from heauen which comforted her in this her miserie and wofull plight saying what ayleth thee Hagar feare not for God hath heard the voyce of the childe where hee lyeth Aryse take vp thy childe and holde him in thine armes and I will make of him a great people as I haue promised vnto Abraham So where as before shee coulde neyther see nor vse the meanes whiche was euen before her eyes God at this instant opening her eyes and Hagar nowe arose and sawe a wel of water wherevnto shee went and refreshed her selfe and filled her bottell with water and then ran to the boy and gaue it drinke thereof by which good prouidence of God both shee and her sonne were relieued and liued together a long time after to her great ioy and comfort And when her sonne came to mans state she then dwelling in y e wildernes of Paraâ— tooke him a wife out of the lande of Egypt Gene. 16.17.21 Haggith or Aggite signi holidayes yeerely feastes turning about merrie Shee was one of the vi wiues of Dauid that hee had in Hebron who there bare vnto him a sonne called Adoniah that afterwarde was put to death by his brother king Salomon for treason as appeareth in the storie of Abishag 2. Sam. 3.3 1. King 1.5 1. Chron. 3.3 Hannoch or Anna â—igni gâ—acions or mercifull his grace or fauour gracious Lady fauourable freely giuing resâ—ng c. She was the wife of Elkana an Ephrathiâ—e who beeing coupled with a mate called Penennah or Fenenna that was very fruitful she her selfe long barren without child yet because HaÌ„na was better beloued of her husband then her mate Penenna was although Penenna had more porcions and giftes giuen vnto her of her husbande when hee wente abroade and vnto her sonnes and daughters then Hannah had Therefore her aduersary mate Penenna did dayly vexe her sore by â—â—brayding her casting her in the teeth w t her barreÌ„nes yea as oft as went vp to the house of the Lorde to sacrifice and serue God her companion would so vexe her herewith to her great reproch that she would sitte and weepe and lament greatly in fasting and prayer in her house before she went out adores which when her husband perceiued he to comfort her said vnto her Hannah why weepest thou and why eatest thou not And why is thy heart thus troubled am not I thy louing husband better to thee then ten sonnes Let this suffice thee that I tenderly loue thee no lesse then if thou hadst manye children So Hanna to satisfie her husbands mynd did eate and drinke a little but yet beeing full of heauinesse that God had made her such a rayling stocke that she could not quietly eate nor drinke nor serue GOD as shee ought shee arose and went to the Temple of the Lorde in Siloe where the Arke then was to woorshippe GOD. And there beeyng tormented and troubled in minde shee made her heartie prayers vnto GOD with teares to geue her a sonne or manchild the forme of which prayer or vowe appeareth in the first Lampe of Uirginitie pag. 6. And as she continued praying very earnestly in the Temple before the Lorde it fortuned that Eli the high Priest as he sate there also marked her mouth and perceiuing her lippes onely to moue a little no voyce heard for she prayed mentally and secretly in her heart he thought she had bin dronken and said vnto her Thou woman how long wilt thou be dronken put away thy dronkennes from thee Then Hannah being further vexed in mind to see her selfe thus interrupted in her prayers and more slaundered by the rash iudgement of so graue a man could no lesse but make him this aunsweare in her excuse and sayd Nay my Lord I am not dronke neyther haue I drunken eyther wyne or strong drinke But I beyng a woman troubled in minde dexed in spirite I doe here powre out my sorowfull soule before the Lorde in mentall or secret prayer therefore doe not so rashly count thy handmayde to be the daughter of Beliall or a wicked woman for out of the abundance of the heauinesse and griefe of my heart haue I spoken hitherto Then goe in peace sayde Eli and the GOD of Israel graunt thy petitioÌ„ that thou hast asked And she knowing that y e prayers of others would be of force with God towardes her desired Ely to pray for her saying O let thine handmayden find grace in thy sight and be remembred in thy prayers offered vnto God And so reposing her selfe to the mercie of God and commending her self to Elyes prayers she departed cheerefully home to her house where she ate and dranke merrily and looked no more sad And shortly after God remembred her according to her petition so that in processe of time she conceyued by Elkana her husband and bare him a sonne in the yeere of the world 3000. or therabouts whose name she called Samuel because she begged him of God And when she had geuen her child sucke and brought him vp and weaned it she like a vertuous mother prepared a sacrifice and went to the temple of the Lord in Sylo with her
of the Deuil she was first deceiued and guilty of the transgression of Gods commaundement And so consequently the beginning of sin and first entraunce of death ouer all flesh into the world She gaue also of the same fruite vnto her husband Adam and so entised him also to sinne with her And he not so much to please his wife as moued by ambition at her perswasion did eate also of the forbidden fruit Whervpon immediatly the eyes of them both being opened they knew that they were naked and began to feele their miserie but yet starting froÌ„ God as those that had no grace to seeke to him for remedie they foolishly sewed figge leaues together and made themselues breeches thereof or things to gyrde about their loynes to hyde their priuities and so hauing sinfull consciences hid themselues for shame from the presence of the Lorde God as they thought emong the trees of the garden And this fall of Adam and Eue was as some thinke vpon the tenth day of May. But the Lord God walking in the mids of the garden in the coole of the day with a mighty voyce called first vnto the maÌ„ and sayd Adam where art thou Who aunsweared Lord I heard thy voyce and was afraid because I was naked and therefore hid I my selfe Wherein his hipocrisie appeared in that he hid from God the cause of his nakednes which was the transgression of Gods commandement And the Lord saide vnto Adam who told thee that thou wast naked hast thou eaten of the tree wherof I commanded that thou shouldest not eate in no case Then Adam said the woman which thou gauest to be with me she gaue me of the tree and I did eate Where note the wickednesse and lacke of true repentaunce in Adam in that he burdened God with his fault because he had geuen him a wife which entised him to offend Then the Lorde called the woman and saide vnto her why hast thou done this And the woman Heua also in stead of confessing her fault increased it by accusing the Serpent saying The Serpent beguiled me and I did eate Thus God hauing asked the reason of the man and the woman because he would bring them to some remorce and repentaunce for their sinne that he might haue mercie vpon them if they had had the grace to confesse their follies as like Hypocrites they posted it of from one to another woulde no longer stand reasoning or debating the matter so with the Serpent because he would shewe him no compassion at all but straight cursing andâ— condemning Sathan in the Serpent he saide vnto the Serpent because thou hast done this thou art cursed aboue all cattell and aboue euerye beast of the field vpon thy bellie shalt thou goe and as a vile and contemptible beast shalt thou eate dust and filth all the dayes of thy life I wil also put enmity betweene thee meaning Sathan by whose motion and craft the serpent deceiued the woman and the woman betweene thy seede and her seede He that is Christ shall breake thine head that is the power of sinne death And thou shalt bruse his heele that is Sathan shall sting Christ and his members but not ouercome them And to comfort Adam and Eue againe by the promise of the Gospell or the blessed seede as also to punish the body of woman for the sinne which the soule should haue smarted for that the spirite hauing conceyued hope of forgiuenesse might liue by faith in Christ therefore the Lorde sayde againe vnto Eua and in her to all women I will greatelie increase thy sorrowe and thy conceptions In sorrowe shalt thou bring foorth children and thy desire shal be subiect to thine husband and hee shall rule ouer thee Also to Adam GOD sayde because thou hast obeyed the voyce of thy wife and eaten of the forbidden fruite cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thornes also and thistles as vnnaturall fruites proceeding of the corruption of sinne shall it bring foorth vnto thee thou shalt eate the herbs of the field yea in the sweat of thy face shalt thou eate bread til thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Thus the transgression of Gods commandemeÌ„ts in Adam and Eue was y e cause that both they all mankind in them together with all other creaturs were subiect to the curse of God And then GOD deriding as it were Adams miserie wherevnto hee was fallen by ambition to Adams greate reproche sayde beholde the man is become as one of vs to knowe good and euill And nowe least he should put foorth his hande and take also of the tree of life and eate and liue for euer therefore the Lorde God hauing first made coastes of skinnes to cloath both Adam and Eua or geuen them knowledge to make themselues garmentes to couer their nakednesse he sent them foorth and cast out man and woman from the garden of Eden to till the earth whence they were taken And at the East side of the garden of Eden hee sette an Angell or Cherubin with the blade of a swoorde shaken to keepe the way of the tree of life from Adam And thus Adam Eue nowe depriued of life soft also the signes thereof Afterward Adam chaÌ„ged his wiues name and called her name Heua because she was the mother of all liuing who before was called woman mannes or Adam And Heua conceiued and bare Adam her husband three sonnes Cayn Abell and Seth and two daughters Calmana and Delbora by whom the worlde was first replenished When her first sonne Cayn was borne she greatly reioyced praised God for him and promised to offer him vnto the Lord as the first fruits of her byrth saying I haue obtayned a sonne to or by the Lorde And when after the death of Abel she coÌ„ceyued and bare another sonne she called his name Seth and praysed God also saying God hath appoynted me another seede for Abel whom his brother Cayn hath â—layne Gen. 2.3.4 Hodesh or Hodes signifieth a moneth a newelty She was one of the wiues of Shaharaim whoÌ„ he tooke after he had put away his 2. other wiues Hushim Baara which Hodesh bare vnto him diuers soÌ„nes y t became great meÌ„ in y e world as appereth 1. Chr. 8.9 Hodia or Odaia the prayse or acknowledging of the Lord. She was the sister of Naham 1. Chro. 4.19 Hoglah or Hegla signifieth her holiday cheere or wherling about She was one of the 5. daughters of Zelophead the sonne of Hephar of the familie of Manasses who together with her sisters inherited al her fathers lands by partitioÌ„ as coheires or partners for want of heire male and who was afterward maried to one of her vncles sonnes of y e tribe of Manasses to the end their inheritaunce should remaine in that tribe for euer read Mahlah Num. 26.33.27.1.36 all
there But she being of an hauty and cruell nature persisted still in her impietie impudencie and fearing Gods iudgementes nothing at all so soone as she heard of Iehues comming towardes her because shee would still retayne her Princely state dignitie paynted her face tyred her head trimmed her selfe in gorgious aray And so laying thus be paynted bedecked looking out of her chamber window as Iehue entred in at the gates she cryed out vpon him and called him traytour and reuiled him with these wordes saying Had Zimry peace that slew his maister Elah 1. Kin. 16.10 as if she should haue said can any traytour or any that riseth vp against his superior haue good successe Noe neither cāst thou Iehu prosper in this thine eger enterprise But forasmuch as this was Gods determination that Iesabel also should be dismaide Iehu then forthwith lifted his eies to the windowe and cried aloude to her guarde and men of her chamber said who is on my side who With that two of her own Eunuches of chief seruants looked out vnto Iehu and he said vnto them cast her downe they at his cōmandement straight waies tooke her in their armes with such violence cast her downe out of her window as she lay vaunting her selfe and rayling against Iehu that she was dashed all to peeces so miserably died with the fal who being thus dead Iehu also besprinkled her blood vpō the wall vpō the horses and trode her delicate corpes vnder his horses feet Which he did by the motiō of gods spirit that her blood should be shed who had so often shed the blood of innocents to be a spectacle and example of Gods iudgementes to all tyrauntes oppressors idolatrous persecutors And when Iehu was entred into her house and had well refreshed himselfe with meate and drinke he beyng willing yet that she shoulde haue had the honour of buriall sayde to some of his men Go visit you yonder cursed woman and bury her because she is a kings daughter But when they came to take her vp to be buried they found no more of her body left but the scull and the feete and the palmes of her hands for the dogges had eaten the rest wherof Iehu being aduertised he thē sayd now is y e word of God prophesy of Elias spoken of before fulfilled which sayd In the field of Iezreel shal the dogges eate the flesh of Iezabel the carcas of Iezabel shal be as doung vpon the ground in y e field of Iezreel so that none shall say This is Iezabel this was done in the yeere of the worlde 3240. And this we may see Gods iudgemēts doth shal appeare euē in this worlde agaynst them that suppresse his woorde and persecute his seruauntes 1. Kinges 16. 31. 18.4 13.19.2 21. all 2. Kinges 9. all Furthermore note that God so detested for euer and euer through all ages the Idolatry and crueltie of this woman Iezabel that the holie Ghost to her perpetuall reproche and infamie in the Reuelation ca. 2.18.20 findeth great fault with y e minister or Angel of the church of Thiatyra for that some among them imitating her strange religion and tyranny and both spirituall and corporall whoredome exhorted them to repentance saying thus I know thy works thy loue seruice faith and pacience c. Notwithstanding I haue a few thinges against thee namely this that thou sufferest the woman Iezabel which calleth her selfe a Prophetesse to teach deceiue my seruants to make them commit fornication to eate meate sacrificed to Idols And I gaue her space to repent of her fornication and she repented not behold I will cast her into a bed them that commit fornication with her into great affliction except they repent them of their works And I wil kill her children that is them that followe her wayes with death and all the Churches shall knowe that I am he which search the reines and hearts and I wil giue vnto euery of you according to your works Reuel 2. 18.20 c. Ioanna or Iohanna sig the grace or fauour of the Lord or the Lordes gifte or mercie She was the wife of one Chusa Herodes steward and a godly woman who with Susanna and many other godly women conuerted to the faith of Christ ministred liberally vnto Christ his Apostles of her substēce whilest he liued here on earth And after Christ had suffred his passion she went with Mary Magdalen Mary the mother of Iames other women to seeke Christ at his sepulchre And being told of the Angels that he was risen and not there she with the rest returned frō the sepulchre to the Apostles to bring thē tydinges of his resurrection But the newes or thing seemed vnto the Apostles to be but a feygned or made thing of the womens owne heades and therfore beleeued them not at the first report Luke 8.3.24.10 Iochabed or Iocabeth sig glorious the Lordes glorie sage weightie where is gaynesse she is sage or graue She was the daughter of Leuy borne in Egypt sister to Gershon Koah Merari and after she became the wife of Amram or Amaramis after Couper her brother Koaths sonne which kind of marriage was afterward in the Leuiticall law Leui. 18.12 forbidden vnto whō she bare three notable mēbers of Gods Church to wit Aaron Moses a daughter called Miriam And when she bare Moses in Egypt and was commaunded by king Pharao to cast him in the riuer to be drowned as all the Hebrewes among the Egyptians were Iochebed seeing that Moses her sonne was a very faire and proper child with a good faith in God not fearing the kinges commaundement went and hidde him the space of three monethes but when she could no longer hide him on the land she in the same faith in God tooke an Arke or Cradell made of wicker or of reede and daubed it with lome slime and pitche and layd the child therein and put it among bulrushes by the riuers brinke committing her childe to the prouidence of God whom shee could not keepe from the rage of that blooddy tyrant So whilest Miriam her daughter his sister stoode a farre off watching what would become of the child her brother Behold it happened that the daughter of the same tyrant Pharao came to wash her selfe in the riuer whilest her maydens walked along by the riuers side and being come to the banke she saw the arke among the bulrushes and sent her maydes straight to fetch it who brought the arke vnto her and she then opened it in the presence of her maydes and his sister and finding the child in it sayd surely this is one of the Hebrues children and she hearing the babe weepe and cry for sustenance had compassion on it and was moued with pitie towards it Wherevpon his sister Miriam being come neere vnto them to see the euent said vnto Pharaos daughter shall I goe and call vnto thee a nurse of the Hebrue
because they thought scorne to yeelde them selues vnto you that they might finde mercie in your sight Therefore haue I deuised by my selfe after this maner I will go before the prince Olophernes the chiefe captayne of your armie and tell him all their secretes will shew him y e way how hee may come by them and winne their citie without the losse of body or life of any one of his men Nowe when the men had pondered her woordes and considered well her beawtie her couÌ„tenaÌ„ce fayre face they were astonied wondering greatly at her excelleÌ„t beauty they put her in good coÌ„fort of her life saying Thou hast saued thy life by finding out this deuice and making hast to come before our Lord. Now therefore come with vs to his tent and some of vs shall conduct thee till they haue deliuered thee into his hande And when thou standest before him bee not afrayde in thine heart but showe vnto him what thou hast to say and be thou sure hee will intreat thee well So they set her and her mayde in a chariotte and beeing accompanied with an hundered men brought her to Holophernes cent where by reason her comming was bruted among the pauilions or tentes of his souldiers there was such a running too and fro to see her that they came and stoode rounde about her as shee stoode without Olophernes tent merueiling at her beawtie and wondred at the children of Israel because of her feature comely and goodly personage insomuch as euery one being immediatly ouercome taken with her beawtie sayde one to another who woulde dispise this people of the Iewes that haue amonge them such goodly and fayre women Should we not by reason fight agaynst them for these women if for nothing els surely it is not good that one man of these bee lefte for if they shoulde remayne they might deceiue the whole earth So when Olephernes was aduertised of her comming and that shee stood without his tent wayting to speake with him hee sent his garde and seruauntes for her who brought her neere vnto his tent doore where he lay very stately vpon his bed vnder a canopie whiche was wouen with purple and golde and emeraldes and precious stones and when his menne wente in and tolde him that Iudith was come Olophernes came forth vnto the entrey of his tent lighted with Lampes of siluer because it was in the night carried before him to meete her and welcome her And when Iudith was come before him he no sooner saw her but immediatly he was ouercome and rauished with her beawtie for both he and his seruants marueiled all thereat So Iudith looking wishly vpon him and being somewhat abashed at the first with his maiestie shee fell downe vppon the earth as one almost dead for feare and being reuiued agayne did reuerence vnto Olofernes and his seruants tooke her vp agayne at his commaundement Then saide Olofernes vnto her woman bee of good cheere and feare not in thine heart for I neuer hurt any that woulde serue Nabuchadnezer y e king of al the earth As for thy people if they had not despised mee I would not haue lift vp my speare against them but they haue procured these thinges vnto themselues But tell mee now what is the cause that thou art fledde from them And wherefore thou art come vnto vs For if thou be come for safegarde and succour then bee of good comfort thou shalt liue from this night and hereafter for none shal hurt thee but intreat thee well as they do the seruants of king Nabuchadnezer my Lord. To whom Iudith made answere on this wise saying Sir quoth Iudith if thou wilt receiue the words of thy handmaid suffer thine handmaid to speake in thy presence I will declare no lye vnto my Lord this night And if thou wilt followe do after the wordes of thine handmaide God will bring the thing perfectly to passe by thee and my Lord shall not fayle of his purpose As Nabuchadnezer king of all the earth liueth and as his power is of force who hath senâ— thee to reforme and punishe all persons that goe wrong not onely men shall bee made subiect to him by thee but also the beastes of the field and the cattell and the foules of the heauen shall liue by thy power vnder Nebuchadnezer and all his house For wee heard of thy wisedome of thy prudent spirit and actiuitie doe all people speake yea it is declared bruted through the whole earth that thou onely art good excellent and mightie in all the kingdome and of a wonderfull knowledge in the feates of warre For as concerning the matter which Achâ—or whom thou banished thine armie did speake in thy presence and gaue counsell vnto my Lorde to make search whether the people of the Iewes had sinned against their God or no. It is manifest and true and wee haue heard of his words for the men of Bethulia did take him and hee declared vnto them all that hee had spoken vnto thee concerning vs and the people of Israel Nowe thrrefore least my Lorde should bee frustrate and voyde of his purpose and that death may fall vppon them and that they may bee taken in their sinne whiles they prouoke their God to anger which is so oft times as they doe that which is not beseeming Yea this is playne of a suretie that our God is so wroth with vs by reason of our sinnes that he hath she'wed by his Prophetes vnto the people how that far their sins he wil deliuer them ouer vnto y e enemie And for as much as the childreÌ„ of Israel know that they haue so displeased their God they are sore affrayde of thee yea and suffer great hunger also at this present For want of drinke they are in a maner as dead men for because their victualles fayle aud their water is wasted they haue in their extremitie determined to slay their cattel that they may drinke the blood of theÌ„ are purposed to consume all things y t God hath forbiddeÌ„ theÌ„ to eate by his lawes Yea they haue purposed to speÌ„d y e holy things of their God which he hath forbiddeÌ„ theÌ„ to touch as the first fruits of y e wheat the tithes of the wine of the oyle which they had reserued sanctified for the priests that serue in Ierusalem before the face of our God the which thing it is not lawfull for any of the people to touch with their handes Moreouer they haue sent to IerusaleÌ„ because they also that dwel there haue done the like such as shoulde bring theÌ„ licence froÌ„ the Senate and wheÌ„ they shal bring theÌ„ word theÌ„ they wil do it they shal be giuen thee therfore to be destroyed the same day For if they do these things it is a playne case that they must needs be destroyed Wherefore I thine handmaid knowing all this am fled froÌ„ theÌ„ to shew thee these things for God hath sent me to
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
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
the Diuel Asmodeus bound him sent him into the wildernes of the higher Egypt And after that they were both shut in Tobias rose out of the bed said vnto the virgin vp sister Sara arise let vs make our prayer vnto God that hee would haue pitie on vs to day to morrowe and the thirde day for these three nightes will wee ioyne or reconcile our selues to God and when the thirde holy night is past wee shall ioyne together in the duetie of marriage For wee are the children of holy men and wee may not come together as the Heathen that knowe not God Then shee arose and they stood vp both together and besought God earnestly that he would preserue them praying and saying as in the first Lampe of Uirginitie And after their prayer ended they went to bed and slept both together that night But Raguel Saraes father thinking Tobias was dead as the other seuen made a graue for him and purposing to haue buryed him secretly the same night that none shoulde haue knowen of it Hee sent his maide into the chamber to see whether hee were dead or aliue who comming into the chamber and finding them both safe and sounde fast a sleepe together brought good tidings again to Raguel and tolde him that Tobias was aliue which caused Raguell not a little to reioyce and prayse the Lorde because hee had mercye on them two which were the only begotten children of their fathers And after commaunding the graue to bee filled vp he made a greate wedding feast which hee kept for ioy 14. dayes and gaue halfe of his goods to Tobie towardes the marriage of his daughter Sarra assuring the rest vnto him her by writing after his and his wiues death So after the fourteene dayes expired in the which space Tobias begate his wife with childe When Raguel by no intreatie coulde persuade Tobie to carry any longer from his sorrowfull father mother that long expected his returne He deliuered his daughter Saâ—ra vnto him together with her portion and so sent her away from him with health and ioy and with his blessing saying The God of heauen make you my children to prosper before I die And with this exhortation giuen to Sarra his daughter saying Honor thy father and mother in lawe which are now thy parents that I may heare good report of thee Also see thou loue thine husband and rule well thine houshold keeping them in good order that thou mayest shewe thy selfe faultlesse and so kissed them and tooke his leaue of them And to Tobias her mother Edna gaue this charge concerning Sarra saying The Lorde of heauen restore thee my deare brother and graunt that I may see thy children of my daughter Sarra that I may reioyce before the Lorde Beholde now I commit to thee my daughter as a pledge doe not intreate her euill So shee imbraced her daughter kissed her let her goe So Sarra went with her husband to Niniuie there dwelt with her husbandes father olde Tobie and where after his her mother in lawes death she returned againe with her husband to Ecbatan to her owne father there dwelt with him while he and her mother liued and after their death which was in the yeere of the world 3456. she inherited al their substance there liued died with her husband before y e destructioÌ„ of Niniuie Tob. 3.7.6.10 c. 7.8.9.6.10.10 c. 11.1.14.13 Serah or Sarah or Sarai sig the same that Sarah doth She was the daughter of Asher the second sonne of Iacob begotten of Zilpa his concubine and the handmaid of Lea and sister to Beriah Isui Iesuah and Iimnah the sonnes of Asher her father Gen. 46.17 Num. 26 46. 1. Chro. 7.30 Sherah or Seera or Seerah or Sara sig the same also that Sara doth She was the daughter of Ephraim or as some thinke his Niece daughter of Manasses who being a noble woman and riche in possessions built to her perpetuall fame three great cities in Gezar in y e lande of Ephraim her father and gaue vnto them seuerall names the one being called Bethhoron the neather the second Bethhoron the vpper the third Uzzen Sheerah after her owne name 1. Chr. 7.24 Which cities being afterward taken spoyled by Pharo king of Egypt were giuen by him for a present vnto his daughter king Salomons wife and after repaired and fortified againe by Salomon as appeareth 1. King 9.16 2. Chro 8.5 Shelomith or Selomith Salomith sig a peacefull woman or perfect or recompensing She was the daughter of Dibri of the tribe of Dan became wife to an Egyptian by whom she bare a sonne that afterward was the first y t euer was imprisoned and stoned to death for blaspheming of the Lord by swearing or despiting God in a fray or mutinie that hee made with another man of Israel vpon which occasion God among other made this lawe for euer to remaine against all blasphemers That whosoeuer curseth his God should be punished and beare his sinne and he that blasphemeth the name of the Lord should bee put to death for it But this lawe being nowe out of vse the more is the pitie it woundeth the heartes of the godly to heare the blasphemers in euery place in this wicked age of the worlde without any publike reproofe or penall punishment inflicted by the Magistrate so crucifie Christe againe and rente his most precious members asunder one froÌ„ another by rapping out of infinite vgly and most horrible othes and execrable cursings to the great disglory of God the prophanation of his sacred law too too much offence of the godlie and zealous Christian. There was another woman called Shelomith or Salomith or Selomith which was the daughter of Zerubbabell the sonne of Pedaiah and nephew of Zalathiell which came of the stocke of Dauid of whose line or stock Christ came also she was sister to Meshullam Hananiah 1. Chr. 3. 19. Shimrath or Semath or Semaath sig hearing obeying She was an Ammotish woman and mother to Zabad who with his fellowe Ieho zabed traiterously killed his master king Ioash and was therefore iustly slaine and put to death by Amaziah the king after the death of his father whom they slue 2. Chr. 24.25.26.25.2 Shimrith or Simrith or Semarith sig shee is warned hard as a Diamond a thorne dregges Shee was a Moabitish woman and mother of Iehozabat the other traiterous seruaÌ„t of king Ioash who with his fellowe zabad the sonne of Shimrath before most vilanously conspired together and slue their master king Ioas as hee lay sicke in his bed but afterwarde for this his blooddie fact hee suffered the condigne punishment of shamefull death by the handes of Amaziah the king and sonne of Ioah as appeareth 2. Chr. 24.25.26 25.2 Shiphrah or Siphrah or Sephora sig faire fairenes pleasing a sparrowe his birde a Trumpet wel doing goodnes early a Goat She with her companion Puah were two of the most famous and
chiefest midwiues of the Hebrue women in the lande of Egypt vnto whom king Pharao in his cruel rage against the Israelites and the children of God gaue this commandement saying when yee doe the office of a midwife to the women of the Hebrues or Israelites and set them on their stooles or seates whereupon they satte in trauelling of childe If it be a sonne then ye shall kill him but if it be a daughter theÌ„ let her liue Notwithstanding these two midwiues feared God more then the king did not murther the infants of the women of Israel in y e birth as y t bloody butcher king Pharao had coÌ„maÌ„ded theÌ„ But coÌ„trariwise preserued y e meÌ„ children still aliue which wheÌ„ y t tyrant the king vnderstood he sent for these two good midwiues rebuked theÌ„ saying why haue ye preserued aliue y e meÌ„ childreÌ„ coÌ„trary to my coÌ„mandment But the Midwiues made their excuse and answered the king saying Because O king quoth they the Hebrue women are not like the women of Egypt for they are more strong and sturdie women and liuelie and quicklie deliuered yer the Midwiues come at them Which answere the tyrannous king well allowing of when he saw he could not preuaile by that craft he burst foorth to open rage against Gods people and commaunded all his people that they should cast euery man childe of the Hebrue women into the riuer but to reserue euery maidechilde aliue But as touching this act of Shiprah and her fellow Midwife as their disobedience heerein to the king was lawfull enough so their dissembling and lying in their excuse so vnto him was euill howbeit because the Midwiues feared God therefore God made them houses and prospered them that is God rewarded their constancie not their lying and blessed and increased the families both of the Midwiues and of the Israelites by their meanes so that the people of Israel multiplied and were very mightie Yea by their meanes that notable member of Gods Church and holy man of God Moses was preserued by whom God deliuered his people out of the oppression and slauery of that Tyrant Pharo to his vtter destruction in the redde Sea Exod. 1.15.16 c. Shuah or Sua or Suaa sig crying sauing mightie honorable regardful of the sauiour lowlinesse studie speech budding praier She was a Cananitish woman borne the daughter of one Suah or as some thinke of Hirah an Addulamite and became the wife of Iudah the sonne of Iacob which affinitie notwithstanding was condemned of God so shee bare vnto Iuda three sonnes Er Onan and Shelah at a place called Chezib But because her two eldest sonnes were both wicked men in the sight of the Lorde therefore the Lorde slue them both to her great griefe And in processe of time shee also died after whose death her husband Iudah committed horrible incest with her daughter in lawe Tamar the wife of Er her eldest sonne to the slander of the Church and offence of the godlie as ye may reade Gen. 28. 1. Chro. 2.3 There was another woman called Shuah which was the daughter of Hebar the sonne of Beriah the sonne of Ashur and who also was the sister of Iaphlet Shomer and Hotham 1. Chr. 7.32 Susanna or Suesâ—hanna sig a Lilly a Rose Mirth his Lilly grace or Lady her grace and good behauiour louely fauourable c. Shee was the daughter of Helchias of the tribe of Iuda and wife of Ioachim a very great riche man and of high reputation and honour among the Iewes in Babylon where hee dwelt Nowe shee beeing a very fayre woman well brought vp and instructed by her parentes in the law of Moses one y t feared God In the same first yere that she was married there were two Iudges made of y e Ancients of the people which resorted muche to her husbande Ioachims house because hee was the most honorable of all others and all they of the Iewes which had any thing to doe in the lawe came thither also vnto them to haue their matters hearde and decided These two Iudges beeing wicked men were so wounded with the loue of Susanna and burned so in lust towards her both at one time vnwitting one to the other that they wist not what to doe but neither durst tel the other his grief nor yet for shame vtter their inordinate dotage and lust vnto her And so on a day when they had sate long in Ioachims house about matters of the lawe and waited for to haue their purpose on Susanna and coulde not they brake vp and went home to dinner And at their returne againe togethers the one brake to y e other their whole minds appointed a time when they mighte take her alone And when they had espied out a conuenient time y t Susanna went into a faire garden that shee had adioyning vnto her house as her manner was there to walke euer about noone when her husbandes Clients were all gone home to dinner with two of her maidens onelie accompanying her there to walke wash herselfe in the heate of the day Behold these two olde lechers hid them selues in the garden against her comming And assoone as her maidens had shut the garden or orcharde dore and were gone for oyle and sope for their mistres as shee had commaunded them These two wicked Elders or lecherous Iudges who had lyen there priuilie hid vnknowen to Susanna and her maidens like two neighing horsses came vpon her now beeing all alone and saide Beholde the garden dores are nowe shut that no man can see vs and wee burne in loue with thee therefore consent vnto vs and lye with vs if thou willt not wee will beare wtinesse against thee that a young man was in the Orchard with thee and y t therefore thou sentest away thy maydens from thee because thou wouldest commit adultery with him And then Susanna sighed and saide Alas I am in trouble on euery side for if I followe your mindes and doe the thing it will bee my death And if on the other side I consent not vnto you nor doe it not yet can I not escape your handes Well it is better for mee to fall into your handes without the deede doing then to sinne in the sight of y e Lord by doing it And with that shee cryed out vpon them with a loude voice And the olde lechers cryed out as fast against her which clamour on both parties was so great that it was hard among her seruants without which ranne to the garden dore and burst it open for hast to see what the matter was And when the seruants had heard the elders false report of Susanna they beeing a little too hastie in beleeuyng so false a reporte of their mistres were greatly ashamed of her for there was neuer suche a report made of Susanna before So on the morrowe after these two wicked Iudges full of mischeuous imaginations againste Susanna came to Ioachim her husbandes house as the manner
to doe and beganne to take vp armes against the children of the Israelites as maintainers of their brethrens cruell facte but therefore they were all by Gods iust iudgement iustly plagued for the other tribes of the children of Israell ioyning with them in battayle vppon that occasion offered And after the losse of two and twentie thousand men of Israell that were slayne at the first conflicte and eighteene thousand men of Israell at the seconde battayle and threescore men of Israel at the thirde and fifth encounter in all fortie thousand and 60. men of the one side the Israelites then at Gibea slewe of the Beniamites in one daye fiue and twentie thousand and an hundred chosen men of warre at another conflict 18. thousand and at the last battell fiue and twenty thousand men in all threescore and eight thousand and an hundred men of the Beniamites all chosen and valiant souldiers and stoute men of warre on the other side and went and burnt their cities and destroyed man and woman beast cattell with the sworde and fire so that this harlots death cost the liues of an hundred and eight thousand one hundred and threescore valiant men of warre besides an infinite number of women and children And after this great slaughter the children of Israel of the other tribes made an othe and sware within themselues by consent soleÌ„ne decree as it were that none of them should euer after geue their daughters or women vnto the Beniamites to wiues saying cursed be he that geueth a wife to Beniamine so greatly did they then detest abhorre that wicked fact committed by the children of Beniamine against this Leuites wife or concubine Iud. 19.20 Lots wife Lots wife being drawen by God out of Sodome and commaunded to escape for her life and to flye from his plagues ready to be powred vpon that citie for the abhominable sinnes thereof and not to looke behind her nor to be sory to depart thence for any riches or vanitie that she had or knew in the citie countrie yet for all this as she went behind her husband to Zoare in the playne she looked backe agayne vnto Sodome and behelde it howe it burnt with fire and brimstone lamenting no doubt for the losse of so godly a citie and her wealth possessions which she had left therein behynd her Wherefore presently by Gods iust iudgement for a notable monument of Gods vengeance vpoÌ„ Sodome and all carnall or fleshly Sodomites as touching her bodie onely she was turned into a piller of salt and so in sauing her life she lost it through disobedience and mistrust Gen. 19.17.26 Whose example our Sauiour Christ speaking of the latter dayes setteth before our eyes saying In that day let him that is in the field not turne backe to that he left behind but let him remember Lots wife for whosoeuer shal seek to saue his soule shal loose it whosoeuer shall loose his corporal life shall get life euerlasting Luke 17.31.32.33 M. Manoahs wife Manoahs wife the mother of Sampson dwelt in a place called Zorah in the tribe of Dan and hauing been long barren and without any child the Angell of the Lorde appeared vnto her and sayde behold thou art barren and bearest not but thou shalt conceaue and beare a â—onne And now therfore beware that thou drinke no wine nor stroÌ„g drinke neyther eate any vncleane thing for loe thou shalt conceaue and bare a sonne and no rasor shall come on his head for the childe shal be a Nazarite that is one separate from the worlde and dedicate vnto God from his birth and he shall begin to saue Israel out of the hands of the Philistines Then the wife came and told her husbande saying A man of God came vnto me and the fashion of him was like the fashion of the Angel of God exceeding fearefull for flesh and blood to behold but I asked him not whence he was neyther tolde he me his name But he sayde vnto me Behold thou shalt conceaue beare a sonne and nowe thou shalt drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the birth to the day of his death Then her husband and she shewing them selues readie to obey Gods will and desiring to know further prayed vnto the Lorde and sayde I pray thee my Lord let the man of God whom thou sentest come agayne now vnto vs and teach vs what we shall do vnto y e child when he is borne And God heard their voyce and the Angell of God came vnto the wife as she sate in the field alone without her husbande then shee ranne home in all haste to shewe her husbande and sayde vnto him beholde the man of God hath appeared vnto me againe that came vnto me to day With that her husbande arose and went with his wife vnto the man and sayde vnto him Art thou the man that spakest vnto this woman Yea quoth the Angel Nowe then said Manoah let thy saying come to passe but how shall we order the childe and doe vnto him when he is borne The woman thy wife quoth the Angel must be ware of all that I sayd vnto her shee may eate nothing that commeth of the vine tree she shal not drinke wine nor strong drinke nor eate any vncleane thing forbidden by the lawe Let her obserue all that I haue commaunded her The Manoah intreated y e man of God to tarrie and eate with him but the Angel refused saying though thou make me abide with thee I will not eate of thy bread but if thou wilt make a burnt offering to God offer it vnto the Lorde TheÌ„ what is thy name quoth Manoah y t when thy saying is come to passe we may honour thee Why askest thou after my name said the Angel which is secret or maruellous Then Manoah offered his burnt offering vnto the Lorde and the Angel did wonderously whiles Manoah and his wife looked on for God sent fire from heauen to consume their sacrifice to confirme their faith in his promise and wheÌ„ the flame went vp towardes heauen from the alter the Angel of the Lord ascended vp in the flame which when Manoah and hâ—s wife beheld they fel on their faces vnto the ground and woorshipped God for then they knewe that it was an Angel of the Lord that so appeared vnto them And Manoah sayde vnto his wife we shall surely dye because wee haue seene God but his wife sayd vnto him if the Lord would kill vs hee woulde not haue receiued a burnt offering and a meate offering at our handes neither would he haue shewed vs all these thinges nor woulde haue tolde vs any such as if she would haue said these graces that we haue receiued of God and his accepting of our obedience are sure tokens of his loue towards vs so that nothing can hurt vs. So the Angel of y e Lord did no more appeare vnto Manoah and his
commune with her and sayde Wherefore weepest thou why art thou so sory in mynde O sir quoth she let me alone that I may bewayle my selfe and increase sorow for I am sore vexed in my mynd brought very low what ayleth thee quoth Esdras tell me I â—hy seruant quoth she hauing an husband haue been barren and haue had no childe this thirtie yeeres and euery houre and euery day these thirtie yeeres I pray to the most high God day and night for a childe And after thirtie yeeres God heard me thine handmayden and looked vpon my misery considered my trouble and gaue me a sonne and I was glad of him so was myne husband also and al they of my countrie and we gaue great honour vnto the almighty And I nourished him with great trauell so when hee grew vp and came to take a wife I made a feast but when my sonne went into his chamber he fell downe and dyed Then we all ouerthrew the lightes and all my neighbours rose vp to comfort me so I rested till the second day at night when they had al left of to coÌ„fort me that I should be quiet theâ— I rose vp by night and fled and am come into this fielde as thou seest from whence I am not purposed to returne agayne into the citie but to remayne here and neither to eate nor drinke but continually to mourne and fast vntill I die Then Esdras seeing the womans great folly and desperate mynd began to comfort her and very â—ngâ—rly spake vnto her and sayd thou foolishe woman aboue all other art thou so sory for one sonne What if thou haue lost the fruite of thy wombe which thou hast brought forth with heauinesse and bare with sorowes wilt thou thus wast and consume thy selfe with excessiue mourninâ— for that whiche thou canst not help striue against y e almighty who hath caused thy sonne to returne into the earth from whence he came Oh doe not so foolishly but withholde thy sorowe in thy selfe and beare constantly that whiche commeth vnto thee for if thou allowest Gods purpose receiuest his counsel in time thou shalt be coÌ„mended therein leaue thy mourning therefore arise goe thy way now into the citie to thine husband I wil not quoth she I will not goe into the citie but here will I die Then Esdras seeing her desperate miserie was y e more earnest to coÌ„fort her and continued his speech more and more vnto her and sayde O doe not so woman but be counselled Shake off thy great heauinesse and put away the multitude of sorowes and be of good comfort that the almighty may be merciful vnto thee and y â— the most highe may giue thee rest and ease from thy labour and sorow which thou endurest But while I was thus talking with her comforting her sayth Esdras behold her face and beauty shined suddainly and her countenance became so bright that I was afrayd of her and musing what it mighâ— â—e immediately she cast foorth a great voyce and very fearefull so that the very earth shoke at the noyse of the woman And I looked but beholde the woman vanished away and appeared no more but in her place there appeared a citie builded then being more afraide I called for the Angel Uriel to vnderstand this vision who presently came vnto him and tolde him the solution and meaning thereof namely that the woman was Syon wherein there was no offering offered for 30. yeeres space but after 30. yeeres it was built vp by Salomon who offered offeringes so the barren citie bare a sonne The inhabiting of Ierusalem was signified by her nourishing of her sonne And the fall y t came to Ierusalem is the death of her sonne in his wedding chamber her mourning representeth the lamentation of y e people for the destruction of Gods temple and citie and Esdras comforting her declarâ—d his sorowe griefe and sufferinges for her misery for whiche cause God shewed him the cleerenesse of her glorie the fairenesse of her beautie euen the restauration of the temple citie of God into a better forme c. 2. Esd. 9.38.10 c. Machabitesse In the yeere of the worlds creation 3964. there was among y e Machabites or Iewes a righteous godly woman whose name was Hanna as Iosephus saith fol. 4. a And who with her 7. sonnes were all taken and compelled by the cruel tyrant Antâ—ochus and vncircumcised king of the MacedoniaÌ„s against Gods law to cast swines flesh and were tormented with scourges and whippes Which woman their mother was marueilous aboue all other worthy of honourable memory For when she saw her seuen sonnes slayne within the space of one day she suffered it with a good will because of the hope that she had in y e Lord yea she exhorted euery one of them in her owne language and being ful of courage wisedome stirred vp her womanly affection w t a manly stomake said vnto them I cannot tel how yee came into my wombe for I neither gaue you breath nor life it is not I that set in order the members of your body but doubtlesse the creatour of the world which formed the birth of man found out the beginning of al things will also of his owne mercie giue you breath life againe as yee now regard not your owne selues for his lawes sake With which her woordes and oration made vnto her children the king being displeased and thinking himselfe greately abused and iniuried thereby in that contrary to his expectation shee rather enâ—ouraged them to death then dissuaded them as he looked after many terrible threatninges and faire promises made vnto her youngest sonne to conuert eate when he saw it would not be for any thing he coulde doe he called his mother and with many words and faire promises exhorted her that she would counsell the young man to saue his life So she promising the king that she would giue her sonne the best counsell she could turned her selfe vnto him laughing the cruell tyraunt to scorne and spake in her owne language vnto her sonne and sayde O my sonne haue pittie vpon me thy mother that bare thee ix monethes in my wombe and gaue thee sucke three yeeres and nourished thee tooke care for thee vnto this age and brought thee vp I beseech thee my sonne looke vpon the heauen and the earth and all that is therein and consider that God made them of things that were not and so was mankind made likewise feare not this hangman but shewe thy selfe worthy such brethreÌ„ by suffering death as they haue done before thee y t I may receiue thee in mercy with thy brethren when shee had spoken these wordes her sonne by and by called for the Executor and offered him selfe body and life to die for the lawes of his God as his brethren had done c. Then the king being kindled with anger raged more cruelly against him then the other and tooke
and nurse it for mee and I will rewarde thee So the woman tooke her owne childe and nursed it and when the childe was growen shee brought him vnto Pharaos daughter who called his name Moses because sayd she I drewe him out of the water and euer after she tooke him as her sonne so by Gods prouidence she contrary to her fathers cruel coÌ„mandement preserued him who afterward became the destroyer of her father preseruer of Gods people Exod. 2.5.6.7 c. There was another Pharaos daughter which was wife vnto SalomoÌ„ for whoÌ„ he made a very stately princely house like vnto y e forest of Libanon or Salomons porch into y e which also in y e yeere y e worlde 3131. she came from the citie of Dauid there dwelt after y e SalomoÌ„ her husband had finished all his building as ye may reade 1. King 7. 8â— 9.24 Philips daughters Philip the Euaugelist which was one of the vii Deacons dwelt in Cesaria had iiii daughters virgins which did prophecie Acts 21.9 And were buried with him in Hierapolis a citie of Phrigia as saith Iâ—idorus and Fox pag. 53. cul 1.2 Edit Mayde of Philippi In the Citie of Philippi a towne in Macedonia there was a certaine Mayden dwelling with her mistresse which mayden had a spirit of diuination and could gesse afore hand and foredeeme of thinges past present and to come which knowledge in many thinges God permitted to the Diuell by meanes whereof this mayde gate her mistresse much vauntage with diuining And when on a time Paule and Sylas were come into that Citie to preach Christ and went to pray she by chance met with them and folowed them crying and saying These men are the seruants of the most high God which shew vnto vs the way of saluation And thus did she many dayes but Paule at last being offended with her and grieued at the subtiltie of Satan in her least by her confession it might seeme that Satan and the spirite of God taught bothe one doctrine he turned about vnto y e mayd sayde vnto the euill spirite within her I commaund thee in the name of the Lord Iesus Christ that thou come out of her and forthwith the spirite of diuination came out of her in the same houre Nowe when her mistresse sawe that the hope of their gayne was gone they for very anger caught Paule Sylas and drew them before the rulers and there accused them as Iewes and troublers of the Citie preaching ordinaunces not lawful for them to obserue By meanes of the false and slaunderous report of this mayds maistresse and other that holy men Paule and Silas were condemned for sedicious men beaten with roddes and put in the stockes in prison where they lay fast locked in stockes and yrons till God deliuered them Act. 16.16 c. Phineas wife Phineas wife being great with child and neere her trauell when she heard the report that the Arke of God was taken and that her father in law Ely the high Priest of the Lord and her husbande his sonne were both sodainly dead she bowed or setled her selfe towardes her labour and trauelled with child her paynes with that fright and feare came so sore vpon her and about the time of her death as she through sore labour was a departing this life the mydwiues and women that stoode about her comforted her saying feare not for thou hast borne a sonne But she answered not nor regarded it but to declare her great sorow and feeling of Gods iudgementes to light vppon his people she named the child Iochebed saying and repeating twise together these woordes The glory is departed from Iesrael The glory is departed from Israel for the Arke of God is taken and this shee spake because the Arke of God was taken and her father in lawe and her husbande dead And so shee gaue vp the ghost and died in childe bedde 1. Sam. 4.19 Pilates wife Pilates wife being moued by God to defende Christes innocencie sent vnto her husbande so soone as he was set vpon the iudgement seat to examine adiudge and condemne Christ saying Haue thou nothing to doe with that iust man for I haue suffered many thinges this day in a dreame by reason of him Howebeit for all this her good counsayle giuen vnto her husbande he like a wretch cleane contrary to his owne conscience proceeded against Christ in iudgement and condemned him to death to his great condemnation Math. 27.19 Potiphars wife Potiphars wife called after some Memphetica being a very incontinent woman cast her eyes vpon Ioseph and being incensed with inordinate lust and loue towardes him because he wâ—s a very fayre man and welfauourd person shee flattered him long and at the last contrary to all womanly shamefastnesse shee desired his company vnlawfully and sayd Ioseph come and lie with mee But Ioseph fearing God refused to satisfie her request or to offer his maister that vilanie and said vnto her beholde my maister knoweth not what hee hath in the house with mee but hath committed all that hee hath into mine hande There is no man greater in his house then I neyther hath hee kept any thing from mee but oneâ—â— thee because thou art his wife howe then can I do this great wickednesse and so sinne against God Neuerthelesse his mistresse continually tempted and allured him day by day to incoÌ„tineÌ„cy But yet Ioseph being euer preserued by y e feare of God against her continuall assaultes and flattering promises woulde in no wise consent to ly with her No nor bee so much as in her coÌ„panie because he would as much as in him lay auoid y e occasion of euill Now when his mistres sawe shee coulde not preuaile with him by flatterie and fayre speach shee fell to open force and violence and from thence to tyrannie and oppression For when on a certaine day Ioseph entred into the house euery bodie being from home saue shee and went into a secrete place to doe his easement shee lurking in a corner watched his comming and as hee passed by her shee reached after him and caught him by the cloake pulled him nill he will he vnto her saying Sleepe with mee But Ioseph being stronger then shee wounde away from her and leauing his cloake in her hande hee fled and got him out from her as fast as he coulde Nowe when shee sawe that he was fled and gone and that her folly wickednes would be bewrayed by his cloake thâ—t he had left behinde him in her custodie Shee subtillie deuised with her selfe that it was best for her to bewray him first to saue her honestie and so ioyning extreme impudencie and craft to her incontinencie and licencious life shee cryed out and called for her men in the house and tolde them saying Beholde my husbande hath brought an Ebrew man into our seruice to mocke vs and to do vs villanie and shame who came into mee here beeing all alone and would haue lien
fathers house but I alone so shee cast her selfe headlong from the toppe of the house and dyed Herod hearing this caused her to be taken vp and layde in hony and so preserued her for the space of seuen yeeres Yea there were that saide he had carnall copulation with her after shee was dead so beastly he doted in loue towardes her Reade Ioseph fol. 357. Iulius Coesars mother being wife to one of the Senators of Rome and dying in the birth and trauel of him they therefore that were about her straightwayes ript her bodie and gat the childe out aliue whome they named Iulius and because his mother was cut they called him Ceasar and so her childe was called Iulius Ceasar and in processe her childe came to be an Emperour of Rome as yee may reade in Ioseph fol. 31. Iosephes mother wife of Gorion the priest when shee hearde the Sedicious sound a Trumpet and goe about to take Ioseph her sonne and to put him in prison with her husbande Gorion his father shee also being kept in Shimeons house as prisoner very olde euen 85. yeeres of age asked what the cause was of that hurlie burlie They tolde her that the sedicious issued out at that shout of the TruÌ„pet against Ioseph her sonne to take him When shee heard that by and by shee ranne out of the house that shee was kept in and clymed vp the walles as lustily as though shee had been a young girle of fourteene yeeres olde tare her haire and cryed out weeping and saying before all them that were present Is my hope then come to this could I euer haue looked that I shold haue ouer liued my sonne that I should not be suffered to see him and to burie him I had trusted hee shoulde haue buried mee and that he shoulde haue been a helpe to mee in myne age and when my whole familie by the sedicious was almost made away and extinguished yet I sayde this shall comfort mee Nowe therefore what shall I doe when I haue none left to comfort mee of all my children that I bare for betweene the sedicious and the Gentiles our enemies they haue slayne eighteene sonnes that I had and what shall I doe nowe from henceforth but couet death For I desire not to liue nowe any longer And howe shoulde I receyue and consolation when I see my sonne dead and I can not bury him Lorde that I might die by and by For I can not liue anye longer since my sonne Ioseph is dead Shee went vp yet further vppon the walles till shee came to the â—urret where her husbande Gorion was in prison and stretcht out her handes towardes heauen crying with a loude voyce O my sonne Ioseph my sonne where art thou come and speake vnto mee and comfort mee The sedicious hearing her laught her to scorne but the Romanes when they hearde her and knewe of Ioseph that it was his mother they wept and lamented her case and many of the Iewes also that were in Ierusalem but they were fayne to refrayne it least they shoulde be perceiued of Schimeons cruell cutthrâ—ates Then Iosephs mother sayde to the sedicious that were by her vpon the walles why doe yee not kill mee also whiche bare Ioseph my sonne and nurst him with these brestes Yee enemies of the Lorde haue murthered him with other iust and righteous men why kill yee not mee also GOD be iudge betwixt mee and you that haue killed my sonne giltlesse The sedicious answered her Canst thou not if thou list tumble downe ouer the wall and die wee will giue thee good leaue When thou hast done so the Romanes shal take thee vp and burie thee honourablie because that thou art Iosephes mother who is their friende Shee answered howe shoulde I doe this euill vnto mee selfe to kill mee selfe and constrayne my soule to goe foorth of my bodie before that GOD doe call it if I shoulde doe so I shoulde haue no hope left in the worlde to come for no body will bury them whom they perceiue to haue killed themselues These and such like while shee reasoned wisely the sedicious hearde and mocked her Wherefore shee wepte the more aboundantly so that the Romanes and other godly menne hearing her wisedome coulde not absteyne from weeping Ioseph when hee hearde his mother speake hee gate on armourâ— and approched to the wall accompanied with most valiante Romanes to defende him from the arrowes of the Iewes and spake to his mother Feare not my deare mother nor take no thought for mee for I haue escaped the handes of the sedicious GOD hath not suffered mee to come into their handes Wherefore I haue heard the wordes of these wicked counsellours that aduised thee to kill thee selfe and thine answere agayne to them whiche before thou gauest them I knewe thou wouldest answere GOD forbidde I say GOâ—D forbidde that Iosephes mother and the wife of Gorion shoulde consent to the counsell of the wicked Wherefore my deere mother bee content and beare the yoke of the sedicious patiently and humble thy selfe before them Neuer striue against the miseries and calamities of this time whiche thou canst not alter nor remedie For they shall perishe but wee shall stand and continue Ioseph 187.206.207 Iosephus touching his wife in his Oration made to the Iewes when hee was at Rome sayth thus Although I bee in the Romanes Campe yet I am not absent from you for my dearely beloued wife is with you the wife of my youth whome I can not set lightly by at this present although I neuer had children by her but rather loue her most entyrely because shee came of a most honest and godly house My deare father and mother are also with you very aged persons for my father is at this day an hundred and three yeeres olde and my mother fouresore and fiue but the yeeres of my lyfe are very few and euill c. Read Ioseph fol. 189.187 Kiparim was the wife of Antipater and mother of Herode king of Ierusalem Salumith her daughter who were both deadly enemies to Alexandra as you may reade in the story of Alexandra Ioseph fol. 42. Marimi was the daughter of Alexander and Alexandra and wife of Herode king of Ierusalem whom he married in the mounte of Galilee being the chiefest citie of all Ierusalem as ye may read in the storie of Alexandra This Marimi had a brother whose name was Aristobulus for whome shee made earnest suite vnto Herode and lay sore vpon him for to promote him to the high Priesthood after the death of Hircanus but Herode her husbande woulde in no wise graunt her request but made a stranger on Hanâ—el high Priest Notwithstanding when hee had once dispatchedâ— Hircanus his wiues progenitor father of Alexandra his mother in lawe then hee deposed Haniel and preferred his wiues brother Aristobulus to the dignitie of high Priesthood being but a childe And this he did at his wiues request to quiet her for the death
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.