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
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
Yea it is no shame for the aged to learne of the young but a great shame and rebuke for olde folke to contende with youth and to disdaine to be instructed of them Eccle. 42.8 Your strength is deuoured and spent yet yée know it not yea gray haires are here and there vpon you yet will â—ée not know them to be tokens of your manifold affliction for your sinnes Hosea 7.9 The worthie praise and due commendation of all godly wise women with their vertuous properties and commendable conditions VVHo so findeth a vertuous woman and is ioined with her in marriage as his wife findeth a good thing and is blessed or receiueth fauour of the Lord. Prou. 18.22 House and riches may a man haue by the heritage of his fathers or elders but a prudent wife and discrete woman is the gift of the Lorde and commeth of him Pro. 19.14 A vertuous woman is a noble gift of God which shal be giuen for a good portion vnto such as feare God Eccle. 26.3 A faithfull honest shamefast and manerly woman is a double grace and a gift aboue other gifts and there is no weight to be compared to her continent minde Eccle. 26.15 A woman of few words of a good heart and a wife that is peaceable and wise is a speciall gift of God and there is nothing so much worth as a woman well instructed and nurtured Eccle. 26.14 A wicked woman is giuen as a reward to a wicked man but a godly woman is giuen to him that feareth the Lorde Eccle. 26. 24. Hée that hath gotten a vertuous woman hath a goodly possession shée is vnto him an helpe like vnto himselfe and a piller to rest vpon Eccle. 36.24 A wise woman is an heritage vnto her husbande Eccle. 22. 4. 5. A wise and good woman is a rich portion of the Lorde yea her grace is aboue golde and the gift of her honestie not to bée valued Eccle. 20. Happie and blessed is the man that hath a vertuous wife for the number of his yéeres shall bée double Eccle. 26.1 Well is hée that dwelleth with a woman of vnderstanding Eccle. 25. A friende and a companion come together at oportunitie but aboue them both is a wife that agréeth with her husbande Eccle. 40.23 Thrée things reioyce my heart and by them am I beautified before God and men The vnitie of brethren the loue of neighbours and a man and wife that agrée well together Eccle. 25.1 Children and the building of the citie maketh a perpetuall name but an honest woman is counted aboue them both Eccle. 40.19 An honest woman maketh her husband ioyfull and shée shall fill the yeeres of his life with peace Eccle. 26.2 Whether the man bee riche or poore hée may haue euer a merie hearte and a chéerefull countenance towards the Lorde that hath a good wife Eccle. 26.4 For the grace of a good and louing wife reioiceth her husband and féedeth his bones with her wisedome and vnderstanding Eccle. 26. Yea as the Sunne when it ariseth is an ornament in the high heauens of the Lorde so is the vertuous woman and wife the bewtie of her house Eccle. 26.16 A faire woman reioiceth her husband and a man loueth nothing better Eccle. 36.23 Especially if there be in her tongue gentlenes méekenesse and wholesome talke For then is not her husband like other men Eccle. 36.23 For as the cléere light is vpon the holy candlesticke so is the bewtie of the face vpon an honest body Eccle. 26.7 And like as the goldeÌ„ pillers are vpon the sockets of siluer so are the faire féete of a woman that hath a constant mind Eccle. 26.18 The feare of the Lorde is the beginning of wisdome was made with the faithful in the mothers wombe it shall goe with the chosen women shal be knowen of the righteous and â—aithfull Eccle. 1.15 Perpetuall are the foundations that are laide vppon a strong rocke so are the commandementes of God in the heart of an holie woman Eccle. 26.19 A good woman is a fountaine of blessednesse and ioy of life shee will bée as the louing Hinde pleasant Roe delighting her husband continually Prou. 5.18 A gracious and modest matron atteineth honour and the strong men get riches Prou. 11.16 An holy woman will worship the Lorde and she that is shamefast will reuerence her husband Eccle. 25. For a woman that honoureth her husbande shal be iudged wise of all but shée that is shamelesse and despiseth her husband shal be blased for her pride Eccle. 26.27 A holy woman that is married is counted as a tower against death to her husband Eccle. 26.23 Yea a vertuous and huswifely woman is the crowne of her husband Pro. 12.4 A wise woman buildeth her house by taking paine to profite her familie and to doe that which concerneth her dutie in her house but the foolish wife plucketh it downe and destroieth it with her owne idle handes Pro. 14.1 For where no hedge is there the possession or goods are spoiled and where no huswife is there the husband and family lacketh and the friendlesse mourneth Eccle. 36.25 Therefore who so findeth a vertuous honest faithfull and a painefull woman saith Bethsabe to her sonne Solomon he is blessed of God for she is far more worth then pearles precious stones Pro. 31.10 c. For the heart of her husband may safely trust in her wheresoeuer hee goeth so that hee shall bee sure neither to fall into pouertie nor to haue néed to fall to robbing and spoiling of other nor to vse any vnlawfull shifts or wicked meanes to get his liuing Pro. 31. Yea shée will doe him good and not euill all the dayes of her life Shee occupieth wooll and flaxe and laboureth gladly and chéerefully with her handes Shee is like a Merchants ship that bringeth her victuals from a farre countrie Shee is vp in the night season to prouide meate betimes for her housholde and worke and foode for her maidens Shee considereth lande and purchaseth it with the true gotteâ— gaines of her sore trauell and with the fruite of her handes shee planteth a Uineyarde Shee girdeth her loynes with strength and fortifieth her armes to labour and if shée perceiueth that her huswiferie or merchandize doth good her candle goeth not out by night Shee laieth her fingers to the spindle and her handes taketh holde of the distaffe Shee openeth her hands to the poore yea shée stretcheth foorth her hands to such as haue néed and relieueth them with her liberalitie Shee feareth not the cold and snowe of the Winter neither shall the stormes thereof hurte her or her housholde for all her familie and housholde folke by her industrie are clothed with scarlet and warmely prepared to indure cold weather Shee maketh her selfe carpets and faire ornamentes for houshold stuffe her clothing and garments also is white silke purple and â—ine linnen Her husbande also is much knowen and set by in the gates and assemblie of the Iudges and Magistrates
hir possession and of y e importunate widow of Samaria of Rispa that built a tent ouer the dead carkasses of hir sonnes c. whose stories are both worth the diligent reading and often imitating of all the godly Againe that women are to be greatly lauded and of all imitated for their curtesie hospitalitie liberalitie almes déedes good workes Yee may reade in the liues of Abigail Dorcas Ioanna Iudith Lydea Marie the mother of Iames Marie Magdalen Martha Marie the mother of Iohn Marke Phebe Priscilla Rahab Rebecca the virgin Marie the poore widowes the woman of Bahurim Saphiâ—a Sarepta Shunamitesse Susanna Triphona and Triphosa Taliâ—ha widowe of Ierusalem c. whos 's good workes as they all procéeded of a liuely faith the had in God so are they to be commended imitated continually of all the true faythfull children of God to his glory and the benefite of his Church and congregation Furthermore that women are to be praysed for their fidelitie loue reuerence good counsell obedience towards their husbandes it may appeare in the stories of Adah Abigail Bethsheba Drusilla Hester Michol Phinees wife Rahell Rebecca Sara Zillah Pilates wife the virgin Marie Elizabeth As also for their motherly care naturall loue and vertuous education of their chlidren it is euident in Anna the woman of Canaan Edna Hanna Hagar Iehosheba Loyis Ladie commended of S. Iohn Marie the virgin Naomy Ieroboams wife Rizpa Rebecca Samsons mother the mourning mother as in Esdras mother of the seuen brethren the widowe of Sarepta and of Nahum And for their curtesie and kindenesse towards their alience kinred and acquaintaunce yee may reade in the liues of Bethsheba Elizabeth Ester Iehosheba Marie the virgin Marie MagdaleÌ„ Rahel and sundrie others Besides for their obedience and good behauiour towardes their parentes gouernours and betters yée may sée in the story of Ester Iepthas daughter Ruth Orpah Sara Abra Hagar Moreouer such women as were praysed for their nobilitie royall parentage great riches estimation in the worlde were Elizabeth Naomy Marie the virgine Lady commended by S. Iohn Shunamitesse Sara the wife of AbrahaÌ„ the woman of Abell Iudith Debora and many others Such as were poore and godly were Anna Marie the virgine Naomy Sarepta Shunamitesse Such as were commended for their beautie chastitie modesty virginity were Abigail Abisage Bethsabe Dinah Ester Heua Iephtas daughter Ieminah and all Iobes daughters Iudith Kezia Rerenhapha Marie the virgin Rebecca Rahell Sara Susanna Thamar the daughter of Dauid Uasti c. Ruth Anna. Such as are praysed for their womanly pitie and compassion to shed innocent blood are Puah Shiphrah the two godly midwiues of Egypt Rahab the wife of Bahurim the mother of the quicke child before Salomon Hester the virgin Marie Pharaos daughter y e preserued Moses Ihosheba that saued Ioas hir brother from the blooddy handes of Athalia and Pilates wife who counselled hir husbande in no wise to conseÌ„t to shed the innocent blood of our sauiour Christ c. Such as are woorthily commended for their Industrie sore labour and paynes taking for their liuing and sustenance are Anna Heua Lydea Naomy Ruth Dorcas c. as may appeare in their liues and stories more at large in the 7. Lampe Sucâ—e as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse are Hanna Hagar Iepthas daughter Leah Marie the virgin SusaÌ„na Sara the wife of Tobie and many other Finally such as are for their obedience to God more then man for their constancie in the trueth chose rather to suffer persecution yea violent death martyredome then to offend god are most highly to be extolled and had in admiration and remembraunce to all posteritie are these godly vertuous zealous women Puah Shiphrah Rahab Iepthas daughter Hanna Hagar Leah Marie the Uirgin Sara the wife of Tobit Susanna the woman of the Machabites the mother of the seuen sonnes of the Machabits the lambes wife our vertuous soueraigne Queene Elizabeth c. as to their perpetuall renowne and all faithfull Christians godly example may doth appeare to y e deligeÌ„t reader in the seueral liues of these holy women set forth in the 7. Lampe The disprayse of wicked and foolishe women A Wicked woman is giuen as a rewarde to a wicked man Eccleâ— 26.24 I finde more bitter then death the woman whose heart is as nettes and snares and her hands as bandes he that is good before God shall be deliuered from hir but the sinner shall be taken by hir Eccle. 7.28 A shamelesse woman contemneth shame and is compared to a dogge Eccle. 26â—25 Shée that dispiseth hir husbande shall be blased for hir pryde Ecâ—le 26.27 Shée that maketh hir husbande ashamed or behaueth hir selfe dishonestly is a corruption in his bones Prou. 12.4 A fayre woman without discreete maners is like a ring of gold in a swines snowt Prou. 12.22 A foolishe daughter shall be litle regarded and shee that liueth dishonestly is hir fathers heauinesse Eccle. 22.3 Shée that is bolde and past shame dishonoureth both hir father and hir husband the vngodly shall regarde hir because shee is not inferiour vnto them in wickednesse but both hir father and hir husbande shall dispise hir for hir folly and wickednesse Eccle. 22.4 A dronken woman and such a one as can not bée tamed is a great plague for shee can not couer hir owne shame Eccle. 26.8 The wickednesse of the man is better then the good intreatie of a woman to witte of a woman that is in shame and reproche for it is better to bée with an ill man then with a friendely woman that putteth one to shame and rebuke Eccle. 42. 14. Yée adulterers and women that breake matrimonie knowe yée not that the friendship of the worlde is enmitie with God Iam. 44. There are some simple women laden with sinnes and led with diâ—ers lustes which are euer learning yet are neuer able to come to the knowledge of the trueth 2. Timo. 3.6 Pryde was not created in men neyther wrath in the generation of women Eccle. 10.19 The greatest heauinesse is the heauinesse of the heart and the greatest malice is the malice of a woman Eccle. 25.14 Giue mee any plague saue onely the plague of the heart and any malice saue the malice of a woman for all wickednesse is nothing to the wickednesse of a woman 25.15 Giue mée any assault saue the assault of the heart or any vengeance saue the vengeance of the enemie or woman 16. There is not a more wicked head then the head of a serpent and there is no wrath aboue the wrath of a woman Eccle. 25.17 All wickednesse is but litle to the wickednesse of a woman thâ— portion of the vngodly shall fall vpon hir Eccle. 25.21 I had rather dwell with a Lion and Dragon then to kéepe housâ— with a wicked wife Eccle. 25.18 It is better to dwell in a corner of the house toppe then with a brawling or
wife that was burnt with fire the whoore of Babylon and the fiue foolish Uirgines that wēt down quick into hell From the which good Lorde deliuer vs. The description of an Harlotte and disprayse of an Whore with Christian and Ghostly exhortations to the Godly to beware of her poysoned bayte pestilent properties and craftie conditions and not to suffer them selues sottishly to be deceyued by her AS I was in the windowe of my house sayeth Solamon I looked through the lettesse sawe and considered among the fooles and children a young man voyde of witte and destitute of vnderstanding who passed through the stréetes by her corner and went towarde her house in the twilight of the Euening when the night began to be black for there was almost none so impudent but they were afraid to be séen and also their own consciences did accuse them which caused them to séeke the night to couer their filthines And beholde there mette him a woman with open tokens the garment and behauiour of an harlot and subtill in heart which only was hid Shée was full of babling and loude woordes and readie to dally whose feete can not abyde in her house nowe shée is without nowe in the streete and lyeth in waite at euery corner So shée caught him and kissed him and with an impudent face and shamelesse countenaunce shée sayde vnto him I haue peace offerings or meate at home to make good cheare with This daye also haue I payde my vowes and made satisfaction for my sinnes so holy and religious will Harlottes séeme to bée outwardly both because they may the better deceiue others and vnder a cloke of holinesse to get them into hir snares Therefore came I forth to méete thée that I might séeke thy face and so haue I founde thée I haue decked my bed with couerings or ornamentes of tapistrie and clothes of Egypt I haue perfumed my bed with Myrhe Aloes and Cynamon Come let vs take our fill of loue vntill the morning and let vs solace our selues and take our pleasure in daliaunce For myne husbande is not at home hée is gone a iourney farre off hee hath taken with him the bagge of money and will returne home at the daye appointed and not before Thus with her great craft and swéete wordes shée ouercame him and caused him to yéelde and with her flattering lippes shée entised him And he followed hir straight wayes euen as an Oxe ledde to the slaughter whiche thinking hee goeth to the pasture goeth in déede willingly to his owne death and destruction And as a foole that laugheth when hée goeth to the stockes to bée punished so long went hée after her till shée had wounded his liuer with a darte as a byrde hasteth to the snare not knowing that he is in danger and that the perill of his life lieth therevpon Heare mée nowe therefore O my children and hearken vnto the woordes of my mouth Let not thine hearte wander or declyne to her wayes and bée not thou deceiued in her pathes for many a one hath shée wounded and cast downe Yea many a strong man hath béen slayne by the meanes of her Her house is the hie way to Hell and bringeth men downe into the chaumbers of death and destruction so that neither wit nor strength can deliuer them that fal into the handes of an harlot Prou. 7.6 c. My sonne let wisedome I say enter into thine heart and let thy soule delight in knowledge that thou mayest bée deliuered from the strange woman or Harlot and from her that is not thine owne which flattereth and giueth swéete wordes euen from her I say whithe forsaketh the guide of her youth her husband I meane which is her guide to gouerne her from whom shée ought not to depart but remaine in his subiection and whiche woman forgetteth the couenant of her God or promise made in marriage For surely hir house that is her acquayntance with her familiers and them that haunt her tendeth to death and her pathe vnto them that are dead both in bodye and soule All they that goe in vnto her returne not agayne neyther take they holde of the wayes of life Therefore walke thou in the waies of good men and such as bée vertuous and keepe the pathes of the righteous for the iust shall dwell in the lande but the wicked shal be rooted out Prou. 2.10 c. A foolishe retchlesse woman full of wordes and such a one as is troublesome ignoraunt and hath no knowledge nor feare of God that is an harlot sitteth at the doore of her house and on a seate in the high places and common méetinges of the Citie to call them that passe by the way and goe right in their pathes saying who so is simple and ignorant let him come hither and to him that is destitute of wisedome she saith also Stolen waters are swéet and the hid bread priuily eaten is pleasant and hath a good taste But hee poore soule knoweth not neyther doeth consider that they are but deade which are there and that her ghestes are in the deapth of Hell Prou. 9.13 c. Therefore my sonne giue me thine heart yea giue thy selfe wholy to wisedome that folly hurt thée not this way and let thine eyes delight in my waies for the cōmaundement is a lanterne or lampe lighting and instructing thée in the way of life to keepe thee from the wicked woman and from the flattering dissembling tongue of a straunge woman Prou. 23.26.6.23 Cast not thy minde vpon harlots I say in any maner of thing least thou destroy both thy selfe and thy heritage and patrimonie as the prodigall sonne did Prou. 9.6 Desire not her company neyther lust after her beautie in thine heart but beware shee take thee not with her fayre lookes and wanton gesture Prou. 6.25 For by an harlot a man is brought to begge a morsell of breade and a whorishe woman will hunt for the precious life of a man Pro. 6.26 Can a man take fire in his bosome and his clothes not be burnt or can a man goe vpon coales and his féete not be burnt Euen so he that goeth into his neighbours wife and toucheth her shall not bée innocent nor vnguyltie Yea shée will neuer cease till shée haue brought him to beggerie then séeke his destruction Prou. 6.23 c. There are three thinges which are neuer satisfied yea foure that crye neuer hoe it is ynough viz. The graue the earth the fire and the barren wombe of an harlot Prou. 30.16 Gaze not on a mayde that thou be not hurt in her beautie and fall by that which is precious in her Eccle. 9.5 Goe not about gazing I say in euery lane or streete of the Citie neither wander thou in the secret corners and priuie places therof Turne away thy face and eye from a beautifull woman looke not vpon the fayrnesse of other for many haue perished and been deceyued by the beautie of women for through it loue is
anger my wrath shall be poured vpon this place vpon man vpon beast vpon the trée of the fielde vpon the fruit of the ground and it shall burne and not be quenched And thou shalt not pray for this people neither lift vp crie or prayer for them neither intreate me for I wil not heare thée but wil surely punish their wickednes which remaine in their obstinacie against me and wil not obey my worde and worship mee according to the same Ierem. 7.17 c. Moreouer Ieremiah saide vnto al the people to al the women Heare the word of the Lord all Iudah that are in the land of Egipt thus speaketh the Lord of hosts the God of Israel saying Ye your wiues haue both spoken with your mothers and fulfilled with your hand saying we will performe our vowes y â— we haue vowed to burn incense to y e quéene of heauen to poure out drink offering to her c. as verses 16.17.18.19 ye may reade more at large in y e liues stories Ye wil performe your vowes do the things y t ye haue vowed wherinye haue coÌ„mitted double euil in making wicked vowes in performing the same after your owne vaine fancies Therefore c. Behold I haue sworn by my great name saith the Lord y t my name shal no more be called vpon by the mouth of any man of Iuda in all the land of Egipt saying the Lord liueth And beholde I will watch ouer theÌ„ for euill not for good all men of Iuda shal be consumed by the sworde and famine vntill they be vtterly destroied which declareth an horrible plague towards Idolaters séeing that God will not vouchsafe to haue his name once mencioned by such as haue poluted it and that their wiues shal be made widowes children fatherlesse c. Reade the whole chapter at large Iere. 44.25 c. The womeÌ„ that lay vp the things offered vnto Idols that bring gifts to the gods of siluer gold wood and cloath theÌ„selues with the garments of those images and y e meÌ„struous womeÌ„ or they in child-bed y t touch their sacrifice offered to these idols of gold siluer or stone Al such womeÌ„ that worship images I say for their idolatrie coÌ„mitted are full of reproofe and shal be vtterly confounded as yee may reade in Baruc. 6.27.28.29.32 If thy brother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thée secretly saying Let vs goe and serue other gods which neither thou nor thy fathers haue knowen c. Thou shalt not consent vnto him or her nor heare her neither shal thine eie pitie her nor shew her mercy nor kéepe her secrete but thou shalt kil her thine hand shal be first vpon her to put her to death then the hands of all the people and thou shalt stone her with stones that she die that al Israel may feare do no more such wickednes to go about to thrust thée away from the Lord thy God to worship him only Deut. 13.6 If there be found among you in any of your cities maÌ„ or woman y t hath wrought wickednes in the sight of y e Lord thy god in traÌ„sgressing his couenant hath gone serued other gods worshipped theÌ„ as the Sun or the Moone or any of the hoast of heauen which I haue not commanded and it bee told vnto thée that art the magistrate then shalt thou enquire diligently and if it be true and certaine that such abhominatioÌ„ is wrought in Israel Then shalt thou bring forth y â— man or that woman which haue coÌ„mitted that wicked thing vnto thy gates whether it be man or woman shalt stone them with stones till they die c. Deut. 17.2 The great whore of BabyloÌ„ y e mother of spiritual whoredoms idolatrie abhominatioÌ„s of the earth which womaÌ„ is drunkeÌ„ with the blood of the Saints Martyrs of Iesus Christ eueu she which is become the habitation of Diuels and the holde of al foule spirits a cage of euery vncleane hateful bird with whoÌ„ the kings of the earth haue coÌ„mitted spirituall fornication by idolatrie of whose golden cup ful of the wine of superstition wrath filthy pleasures al nations of y e earth haue drunkeÌ„ very déepe Finally she y t so proudly glorifieth herselfe liueth in pleasures She I say y t boasteth so gloriously arrogantly like a strumpet saith in her heart I â—itt being a quéene am no widow neither shal I sée any mourning EueÌ„ that proud whore of BabiloÌ„ I say shal sodenly fall downe to the ground be rewarded douâ—â— according to her idolatrous works be tormeÌ„ted with sorowe griefe yea therfore shall all her plagues come at once in one day euen death torment sorowe vexation and faâ—mine And all nations shall hate this idolatrous whore and make her desolate and strippe her naked and shall â—ate her fleshe to the bone and burne her vp altogether with fire For strong is the Lorde God which will condemne her And all her merchantes and louers the whole route of idolatrous men and women shall cast dust on their heades and make great lamentation for her fall howling roaring crying wéeping and wailing saying Alas alas the great citie Babylon the mightie Citie y t faire bewtifull woman alas how in one minute of an houre is thy iudgement come from the Lorde and she made desolate and confounded But O heauen reioyce at her destruction and O yée holy Apostles Prophetes and blessed Martyres of God whose blood hath béen cruelly shed by her in her triumph yée in her ouer throw and confusion for God hath giuen your iudgement on her and reuenged your cause in thus plaging and punishing her for her abhominations idolatrie and persecution Reuela 17.18 The women y e waxe wanton against Christ forgetting their vocation and breaking their first faith that is which leaue their charge and forsake their religion whiche they professe breake their faith and promise made to God and their husbandes to the great slaunder of the Church and dishonour of God and others euill example and that gad abrode idlie from house to house euermore learning and neuer learned like pratlers and busie bodies speaking thinges that are not comelie nor womaÌ„lie eueÌ„ such womeÌ„ I say which thus are turned backe after Satan irreligion and are waxen wanton against Christ haue the greaâ—er damnation and shall therefore bée iustly punished with euerlasting death 1. Tim. 5.11 c. Hast thou not seene this O sonne of man saith the Lord to Ezechiel how the women sitte in the temple mourning for TaÌ„muze the Prophete of the idols all the night long and worship the Sun with their faces towardes the East Hast thou séene this abhomination O thou sonne of man and is it a small thing to the house of Iuda to commit these
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
vnrighteousnes fornication wickednes and not regarding to knowe God nor follow his lawes but commit al abhomination euen with gréedines shal worthily tast of death euerlasting Rom. 1.16.2 c. If a woman suspected of her husband to be an harlot bee tried by the law of ielousie to be poluted with other men and to haue trespassed against her husband then shall her belly swel and her thighs rot and she shal be an accursed creature among her people and beare her iniquitie as appeareth Num. 5.27 in wiues If a bond maide affianced to an husband not redéemed nor made free lie with an other man shee shall bée whipt and scourged for it but not die the death because shee is not made frée Leuit. 19. 20. And if a maide betrothed to one man be found lying with another then she shall be compelled to be his wife with whom she lay but if her father refuse to giue her vnto him then shall hee that lay with herâ— giue vnto her father 50. shekels of siluer according to the dowry of virgins as yée may reade in virgins Exod. 22. 16. Deut. 22. 18. If a woman put away from her husband and be married to another shee committeth adulterie and shall surely be plagued as an adultresse reade Mark 10. 12. in deuorce There shall bée no whore of the daughters of Israel neither shall there be any whoremonger of the children of Israel Thou shalt neither bring the hyre of a whore nor the price of a dog into the house of the Lorde thy God for any vowe for euen both these are abhomination vnto the Lorde thy God Deut. 23.17 c. Euerie woman that is an harlot or an adultrous woman that forsaketh her husbande and lyeth with other men shall be troâ—en vnder foote as myre or dounge of euerie one that goeth by the way Eccle. 9.9 The women that sitte in the stréetes girded with cordes and burne strawe or brome and are drawen away and lie with suche as come by and after casteth her neighbour in the téeth because she was not so worthilie reputed nor her cord broken euen such shameles harlots are néere all reproofe and shame and shall bee confounded Baruc. 6.42 Thus shall it goe with euery wife that leaueth her husband and getteth inheritance by an other stranger whom she hath married after diuorce c. Shee shal be be brought out into the congregation and after examination made of her wickednesse shee shall bee punished in the stréetes of the citie and shall bee chased like a young marâ— fole When she thinketh not vpon it shee shal be taken and brought to punishment Thus shall shee be put to shame and open rebuke of euerie body yea examinatioÌ„ also shal be theÌ„ made of her childreÌ„ had in adulterie and they shall not take roote nor her branches bring foorth anie fruite A shamefull report shall shée leaue behinde her and her dishonour and reproch shal be not bee put out and that because shee woulde not vnderstande the feare of the Lorde but hath béene disobedient to the lawes of the highest trespassed against her owne husband and gotten children by playing the whore in adulterie by other men And they that remaine shall knowe by her example and punishment that there is nothing better thâ—n the â—eare of the Lord nor nothing swéeter then to take â—éede to the commandements of the Lord. Eccle. 23.17 c. reade more in diuorce If two men striue together fight the wife of y e one come put â—oorth her hande and take the other man by the priuities to pull hym from her husbande then shalt thou cut of her hande thine eye shall not spare her whiche lawe importeth that godlie shamefastnesse ought to bée preserued for it is an horrible thing to sée a woman manly and past shame Deutetonom 25.11 And Salomon saith that she that is impudent too bold shall be taken a way and made a publike example of great reproch Eccle. 19.3 If a woman put apart for her naturall disease vncouer her shame and open the fountaine of her blood by lying with a man shee shall die the death and bée cut off for her vncleannesse Leuit. 18. 19. â—0 18. The woman shall not weare that which perteineth to the man neither shall a man put on womens raiment for all that doe so are abhomination vnto the Lord God Deut. 22.4 If a maide or a wife vowe a vowe either by othe or solemne promise and thereby binde her selfe to mortification abstinence or otherwise then if the same vow bonde or promise bée afterward confirmed by the father or husband and shee notwithstanding brake it shée shall bee sure to beare her iniquitie for it is sinne in her and the Lorde will surely require it of her and will not forgiue it So also is it of a vowe made by a widowe or divorced woman without confirmation as yee may reade Numb 30. Deut. 22.21 in maydes wiues c. Furthermore thus saith the Lorde If thou wilt not obey the voyce of the Lorde thy God to keepe his commaundementes and his ordinances which he commandeth thée This curse among many other shall come vpon thee and thy women pursue you and ouertake you The tender and daintie woman among you whiche neuer woulde venture to set the sole of her foote vpon the grounde for her softnenesse and tendernesse or nicenes shall bee gréeued at her husbande that lieth in her bozome and at her sonne and at her daughter and at her after birth that shall come out from betweene her feet and at her children which shée shall beare for when all thinges lacke shée shall eate them secretly during the siege and straightnesse wherewith the enemie shall besiege thée in thy Cities as came to passe in the dayes of Ioram king of Israell 2. King 6.29 And when the Romaines besieged Ierusalem when hunger so bit their women that they were readie to eate their owne children before they were borne and being borne did most vnnaturally deuoure them Deut. 28.45.56.57 Let the harlot and shee that of long time hath accustomed to play the whore adultresse take away her fornications out of her sight and her adulteries from betweene her brestes by earnest and spéedy repentaunce least if shée continue so still in her filthines I strip her starke naked as euer she was borne and slay her through beggerie and penurie Hosee 1.2.3 The harlot that forgetteth mee saith the Lorde and thus saith to her selfe I will goe after my louers that giue mee my bread and my water my wooll and my flaxe my oyle and my drinke that is my wealth aboundaunce euen her way will I stop with thornes and make an hedge that shee shall not finde her paths though she followe after her louers yet shall shée not come at all though shee séeke them yet shall shée not finde them for I will so punishe and plague her and bring her into such streigthes and afflictionsâ— that shée shall
the Lord liueth and as my soule liueth the Lord I say that hath kept the innocent and cleane and withholden thee from comming to shedde bloud and caused that thine hand shoulde not saue thee nor thou reuenge thy self vpon thine enimy my husband so now thine enemies shal be as Nabal they that intend to doe my Lord euill And now receiue this present I pray thee which I thine handmayde haue brought and let it be giuen vnto the young men that followe my Lorde And I pray thee forgiue the trespasse of thine handmayde for the Lorde will make my Lorde a sure house and confirme his kingdome to his posterity because my Lorde fighteth the battels of the Lorde and none euil hath beene founde in thee in all thy life And albeit that man Saule hath risen vp to persecute thee and to seeke thy soule yet the soule of my Lorde shal bee bounde in the bundle of life with the Lord thy God who shall preserue thee by his protection long in his seruice from all daungers but the soule of thine enemies shall God cast out as foorth of the myddle of a sling and vtterly destroy thē And when the Lord shall haue done to my Lorde all the good that hee hath promised thee and shall haue made thee king and ruler ouer Israel then shal it be no griefe vnto thee nor offence of mynde vnto my Lorde that thou hast not shedde causelesse nor that my Lorde hath not preserued or auenged himselfe which thinges woulde haue tormented his conscience And when the Lorde shal haue dealt well with my Lorde then thinke on thine handmayde and remember my wordes Which pithy petition of hers being done ended it not onely pacified his wrath and stayed his handes from shedding of blood that day but also gaue Dauid greate cause both to prayse GOD for sending her to be the occasion therof and also highly to commend Abigail for her wise counsell and good aduice therein And so Dauid being greatly moued with her wisedome godly perswasiōs gētly receyued her present that she had brought did cleerely remit the churlish behauiour of Nabal her husband for her wisedome and vertues sake saying Abigal blessed be the Lord God of Israel that sent thee this daye to meete me and blessed be thy good counsell and blessed be thou which hast kept me this day from shedding blood c. Now therefore goe in peace to thy house for behold I haue heard thy voyce doe graunt thy petition Which being graunted she tooke her leaue returned againe to Carmell But when she came home and found Naball her Husband so farre ouercharged with wyne that his wittes were gone through drunkennesse and belly cheere she thought it conuenient to follow the wise mans counsell Eccle. 31. Not to rebuke him in his wine nor to say any thing vnto him good or bad at that time but to let the matter rest till the drinke were all out of his brayne and his memory freshe for as then hee had no reason to consider the daunger hee was in or to geue thankes for this great benefite of deliuerance wrought by his wife if shee had tolde him And so on the nexte morrowe shee declared to Naball the greate and perillous danger he was in for his churlishnesse and vnkyndnesse shewed to Dauid and his seruauntes Whiche when hee hearde did smyte him so sore to the hearte that hee was colde as a stone for feare thereof and neuer enioyed it but dyed within tenne dayes after for verie sorowe Of whose death Dauid beeyng aduertised after a certayne time hee remembred Abigail as shee in her petition before had requested him and hauing had good experience of her greate godlinesse wisedome and humilitie hee sent messengers to Carmel to commune with Abigael concerning marriage and to signifie vnto her that hee was willing to take her to his wife And Abigail after great and curteous entertaynment of Dauids Embassadours or seruauntes that did the message or errand in most humble manner sayde vnto them Beholde let thy handmayde bee a seruant to washe the feete of the seruauntes of my Lorde as though she woulde saye I am more fitte to be wife vnto one of his seruauntes And with great gladnesse and good wil she made haste to make her self ready to go with thē so with her fiue maides following her she tooke horse and went with the messengers of Dauid and became his wife 1. Sam. 25. 3. c. al. And when he dwelt in Ziklag among the Philistines whiles he went with Achis the king to warre Abigal his wife and her mate Ahinoam were both taken prisoners by the Amalechites and led away captiue vntill such time as they were rescued by Dauid their husband as appeareth 1. Sam. 30.5.18 And in processe this woman Abigail bare vnto Dauid a sonne called Chiliab which in the 1. Chro. 3.1 is called Daniel 2. Sam. 3. 3.1 Chro. 3. 1. There was an other woman called Abigal or Abigael which was the daughter of Nahash or Ishai and sister to Dauid Zeruiah Ioabs mother and wife to Iether an Ishmalite vnto whom she bare a sonne called Amasa 2. Sam. 17.25.1 Chro. 2.16.17 Abihail or Abiahil sig the father of light or of prayse as before in Abiahil She was the daughter of Eliab the sonne of Ishai and one of the xviii wiues of Rehoboam king of Israel which bare vnto him iii. sonnes as 2. Chro. 11.18.19 Abishag or Abisag signifieth the Fathers ignorance or mistaking The father catching touching or encreasing c. She was a goodly fayre young damosel or virgin of the Tribe of Isacar brought vp in the Citie Shunem And for her exceeding beautie and good manners she was chosen afore all other women to lye in the bozome of king Dauid and to keepe and nourish him with her heate in his extreame olde age And she cherished the king and ministred vnto him but the king knew her not After whose death shee being still a pure virgin and mayde was greatly desired of Adoniah king Salomons halfe brother to be his wife◠and for a meanes to beg and obtaine her the sooner he vsed the helpe and mediation of Bethsheba Dauids widowe and Salomons mother to whom hee thought Salomon woulde not say nay in a greater request But this request of his mother to giue Abishag to Adoniah his brother to wife so displeased king Salomon that he did not onely say his mother nay and refused to giue him Abisag to wife but also for this presumption of Adoniah in asking Abishag to wife he tooke occasion straight waies to put Adoniah to death so that he died for it as appeareth 1. King 1.3 2.17.22 Abital or Abithal signifieth the father of dewe or shadowe She was one of the wiues of king Dauid who bare him a sonne in Hebron named Shephatiah 2. Sam. 3.4 1. Chro. 3.3 Abra signifieth awayting mayde a handmayde or seruant She was the faithfull and trustie handmaide of Iudith that had the
Barak for this is the day that the Lord hath deliuered Sisara into thyne hands Is not the Lord gone out before thee to fight for thee So the Lorde according to her wordes hauing destroyed the armye of Iabin and forced Sisara to light downe of his chariot and flye away on his feete Barak pursued after him but hee beeing escaped his handes and hid in the tente or house of one Iael the wife of Heber and a faythful friende to Israel was there slaine by the said Iael as in her storie more plainly appeareth vntyll at y e length Barak stil pursuing after Sisara came and found him dead in the tent of Iael and so lost hee the honour of the victory and Iael got it as Deborah before prophecied And thus Deborah by her pollicye and wisdome through Gods power and Baraks helpe assisting and working for her and her people deliuered her people mightely from the tyranny of Iaben Sisara and all their enimies that had vexed them verye sore the space of twentie yeare before and were set at peace and libertie and their enemies vtterly confounded And therefore to the glory and prayse of God for that victorye and to the perpetuall memory and fame of Iaell shee made a notable and learned songe which she together with Barak sange the same daye saying Prayse yee the Lord for the auenging of Israell and for the people that offred them selues willingly c. as it is at larg in the prayers of the Byble made by women before in the first Lamp page 3. And after the death of Debora the Lord raysed vp Gideon to iudge his people Iudges 4.4.5.1 D There was an other woman called Debora which was the nurse of Rebecca and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne and who after long traueiling and iourneying comming to Bethel there in the yeare of the world 2275. dyed by the way going towardes Egypt when she had lyued 156. yeares after the byrth of Rebecca and was buryed beneath Bethel vnder an Oke which place Iacob her master for her sake called the Oke of Lamentation Gene. 24.59.35.8 There was an other woman called Debora which was the great Grandmother of Tobyas the elder that is his father Tobiels mother and his garder or bringer vp a very godly and deuout woman as may appeare in that Tobyt said that he gaue his offrings and tythes of the tenth part vnto them vnto whom it was meete as Debora his fathers mother had commanded him vnto whom he was pupil Toby 1.8 She is onely mencioned or read off in the Geneua translation Delbora or Noaba after Philo signifieth Bees a thing a casting downe She was the second Daughter of Adam and Eue the sister of Calmana wife of her own brother Abell as it is supposed Her name nor her sisters is not read or founde in the scriptures but in Lyra also looke Graftons Chronicle fol. 27. Delilah or Dalila signifieth a poore wench a bucket or paile a consumer her paile pouertie his bowe drawing out leane She was a woman of the Philistins dwelling by the ryuer of Sorek whome Sampson the Israelite an enimy to the Philistins loued tooke to wife whilest he aboad amongst the Philistines which when the Princes of the Philistins perceiued they hauing long hunted him to destroy him and knowing no way so good as by the meanes of a woman came at the length to this Dalilas house and perswaded her to betray her husbande saying Entice Sampson and see wherein his great strēgth lieth and learne by what meanes wee may best ouercome him that we may come and binde him and punish him after our desire and for thy labour euery one of vs shall giue thee a xi hundred shekels of siluer which commeth to foure score and a xi pounds thirteene shillings foure pence a man after xx d a shekel and saith Lyra they being fiue in number it amounteth in all to the summe of 336 li.xiii.s.iiii.d Then Dalila being thus bribed or entised for couetousnesse of so much money went and saide vnto Sampson Tell me I pray thee wherein thy great strength lyeth whereby thou mightest be bound to do thee hurt And Sampson mistrusting her nothing at all he was so blinded with her loue tolde her saying if they binde me with vii grene cordes or withes then shall I lie as weake as another man So she hauing gotten of the Philistines vii grene cords bound Sampson therewith and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber she then cryed out vnto Sampson saying The Philistines are vpon thee Sampson shift for thy selfe But Sampson brake the cordes as a threed and escaped so that his strength coulde not be knowen by her craft Then saide Dalila vnto Sampson see thou hast mocked me and tolde me lies I pray thee nowe yet tell me wherein thou mightest be bounde And Sampson though her falshoode tended to make him loose his life yet his affection towardes her so blinded him that he coulde not beware but tolde her saying If they binde me with newe ropes that were neuer occupied then shall I bee weake and like other men Dellida therefore tooke newe ropes and bounde him againe therewith and saide as before The Philistines bee vpon thee Sampson But as her spies came out of her chamber to haue taken him he brake them also from his armes as a threede and escaped againe the second time After this Delilah saide vnto him againe the thirde time hitherto Sampson thou hast beguiled mee and told me lyes tell mee yet howe thou mayest bee bound And hee giuing place still to his wicked affections tolde her againe the thirde time saying If thou plat seuen lockes of the haire of my head with the threades of the woofe I shall bee weake so shee fastened it with a pinne and cryed as afore The Philistines are vpon thee Sampson the Philistines are vpon thee but hee awoke out of his sleepe and went away with the pinne of the webbe and woofe Then Dalila being verie angrie that hee had so often mocked her beganne to chide him saying Howe canst thou say as thou continually doest vnto mee I loue thee Dalila I loue thee when thine heart is not with mee Thou hast mocked mee nowe these three times together and hast not as yet tolde mee wherein thy great strength lieth And because shee was importunate vpon him with her words continually and vexed him his soule was pyned to the death therefore hee vp and tolde her all his heart and saide vnto her If I bee shauen and my haire cut off my strength will goe from mee and I shall bee as weake as all other men are So when Delilah sawe that hee had tolde her all his heart shee went priuily for the Princes of the Philistines that had bribed her to doe the feate saying come vp once againe for hee hath shewed mee nowe all his hearte
him or hurt the person of Mordecay in this his conceiued malice displeasure taken against Mordecay hee mischieuously deuised to practise the destruction not only of Mordicay but euen of the queene al her people countrimen the Iewes y t were in the laÌ„d of Persia for his sake to y e end indeed he offred y t king a bag of 10. thousand talleÌ„ts which amounteth to a thousaÌ„d thousaÌ„d pounds or more treble the reuenue of the crown of this realm which being of the king yet refused he wtout it obteined secretly of the king through false lying tales diuellish perswasioÌ„s his letters to al the rulâ—rs of euery prouince y t they should roote out destroy al the Iewes both old and young meÌ„ womeÌ„ in one day only as vpon the xiii day of march next following which letters HamaÌ„ in al postâ—aste seÌ„ding down accordingly to euery prouince the rumour therof being spread far neere y â— deuised mischiefe not a little vexed Mordecay al y â— Iews his couÌ„treimeÌ„ in y e laÌ„d then Mordicay in sackcloth fastings great pâ—rplexety first made his prayers vnto almightie God for the safegarde of his people and mouing his people to doe the same often and feruently And then because he would aduertise Ester of this cruel decree and proclamation he came to the kings gate but because he was so cloathed in sackcloath he myght not be suffered to enter into the Courte Yet Esters Maydes Eunuches hearing his piteous outcryes lamentation of goodwill they bare vnto her wente and tolde her how her Cosin mourned in sackcloath with which newes she good woman being grieued at the heart was very heauy and sad and sent Mordecay her cosin better rayment to cloath himselfe withal and willed the messenger to take away his sackcloath from him but he receyued it not neyther would he cast off his attyre Then Ester called Hathach her Eunuch whome the King had appoynted to serue and attend vppon her and commanded him to goe out vnto Mordecay and know the matter cause of his mourning why he weÌ„t so clad in sackcloth who coÌ„ming to Mordecay vnderstanding the whole matter brought with him a copy of the letters procured by Haman against her and her people and delyuered it to queene Ester with this request from her cousin Mordecay y t she would presently vpon the receite therof al other things layde aparte goe to the King and make petition and supplycation before him for her peoples safetye and lyues or else they were al lyke to perishe So Ester hauing nowe knowledge of this deuillish decree at the first durst not satisfie the request of her cosin Mordecay but sent the same messenger Hathach backe againe vnto Mordecay to signifie vnto him that forasmuch as there was a lawe that no man or woman myght presume to goe vnto the King in his priuye chamber vncalled vnder payne of death but onelye he or she vnto whome the King helde out his scepter or golden rodde that therfore shee nowe hauing beene absent the space of thirtie dayes durste not presume to goe vnto the King vncalled for her lyfe but was afrayd of that daunger But when Mordecay receiued this answer from her he being nothing pleased therwith but somwhat moued with her too womanly tymerousnes and feare sent her this word againe by the same messenger saying Remember O queene the daies of thy low estate how thou wâ—s nourished vnder my hand think not with thy self O queene that thou shalt escape though thou bee in the Kinges house nowâ— so hye in his fauour more then all the rest of the Iewes and knowe that if thou hold thy peace at this tyme and dare not speake vnto the king for the life of thy kinsman and people that yet comforte and deliuerance shall appeare to the Iewes out of an other place for God will deliuer his though all other worldely meanes fayle them in their most neede but thou O Queene and thy fathers house shall perish Now then sith this Haman which is next vnto the king hath giuen sentence of death agaynst vs call thou therefore vppon the Lorde and goe in vnto the king and speake for vs vnto him and deliuer vs from death for who knoweth whether thou art called of God to come to this glorye and kingdome for to deliuer Gods Churche out of these present daungers Which letter or message when Ester receiued shee therewith being touched to farther remorse sent Mordecay woorde agayne that hee goe and assemble the Iewes to fast and pray publikely for her three dayes and three nightes that God woulde prosper her enterprise as shee and her maides woulde doe and then shee promised him that shee woulde put her life in daunger and goe vnto the king vncalled though it were contrary to the lawe and if I perishe quoth she I perishe yet will I referre the successe to God seeing it is for the glorye of his name and the deliueraunce of his Church So Mordecay departed and did according to all that Hester had commaunded him And Q. Hester also being nowe in great daunger of death resorted vnto the Lord and laying aside all her glorious apparel shee put on the garments of sighing and mourning and in stead of precious oyntments shee scattered ashes and dounge vpon her head Yea all the places of her ioy filled shee with teares and the haires that shee pluckt off And thus hauing greatly humbled her bodye with fasting shee made her lamentable petitions by praier vnto God for her peoples deliuerance as appeareth in the first Lampe page 46. And on the thirde day after that the Iewes had begunne to fast and pray when Ester also had ended her prayers shee layde awaye her mourning garmentes and put on her glorious and royalâ— apparell agayne and decked her selfe goodly after that shee had called vppon God which is the beholder and fauourer of all thinges and tooke two handemaides with her Upon the one shee leaned her selfe as one that was tender and faynt with fasting so long and the other followed her and bare vp the trayne of her vesture And so with a beautifull rose coloured face cheerefull looke and amiable countenaunce but yet with â—n heauie and troubled soule sorowful heart pensiue minde and weake body shee casting off all feare and putting her onely confidence and trust in God boldly went in thorow all the doores of the kings palace till shee came into his priuie chamber and there stoode before the king who sitting in his royall throne shining in all his princely robes of maiestie as one very terrible to beholde at the first lift vp his face and looked fiercely vpoÌ„ Ester the Q. which so daunted her womaÌ„ly courage that it made her presently for feare to fall downe and being very pale and faynt shee leande her selfe vpon the head of her mayde that went with her Neuerthelesse God turned the kinges minde that he became gentle and meeke
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
go in peace and presently there went out of her seuen diuelles or foule spirites to the admiration of all that sate at the table Then Marie feeling her self much bounde to Christ which had forgiuen her so many sinnes and cast out of her so many diuels fel in so great loue of Christ that al her whole meditation and studie euer after y t time was only vpon him Insomuch that to acknowledge y e great benefites which shee had receiued of him and to shew her perseuerance in thankfulnes and knowledge of Christ shee diligently followed Christ with Ioanna the wife of Chuza and Susanna and many other women whom Christ had healed together with her of their euil spirits and infirmities and ministred vnto Christ of her substance And when her sister Martha receiued Christe into her house to meate and was cumbred about muche seruing of Christ at the table Marie Magdalen chusing y e better part sate at Iesus feete all the while and heard his preaching Also when her brother Lazarus was dead and laide in the graue and Iesus was comming to her sisters Marthas house to rayse Lazarus agayne to life so soone as her sister Martha called her secretly and tolde her that her maister Christ was comming and asked for her shee to declare her affection and reuerence that shee bare to Christ arose with speede and went to meete him and when shee was come where Iesus was and sawe him shee fell downe at his feet wept saying vnto him Lord if thou hadst bin here my brother had not bin dead And when Iesus saw her weepe for very compassion as one y t felt our miseries suffered y e lik he groned in spirit was troubled in himselfe wept also together w t her for sorrow as ye may read more in the storie of her sister Martha Moreouer when Iesus suffered his passion this Marie Magdalen with Marie the virgine and mother of Christ and Marie the wife of Cleophas and with other women who had followed Iesus from Galilee to Ierusalem ministring vnto him first stood a farre off and behelde howe he was crucified and afterward came and stood by the crosse to see the ende and when hee was taken down by Ioseph Aremathea and wrapt in linnen clothes to be buried shee with Marie Ioses mother sate ouer against the sepulchre and behelde where he shoulde be layde and so returned home to buy and prepare odours and sweete oyntments to anoynt his body and rested the Sabboath day according to the commaundement And the morrowe after the Sabbath day when shee came with sweete oyntmentes very early in the morning before sunne rising to the sepulchre thinking to haue anointed and embalmed the body of Iesus in his graue and sawe the stone taken away from the tombe shee with feare and great ioy at the Angelles commaundement ranne to Peter and Iohn and tolde them saying they haue taken the Lord out of the sepulchre we knowe not where they haue laide him But Peter and Iohn not beleeuing her words ran both of them to the graue to trie the matter finding her wordes true they returned backe againe to their companies leauing Marie standing at the graue weeping for the loue she bare vnto Iesus And as she wept bowed her self to looke into y e graue again as one not satisfied w t seeking Iesus her Lord behold she saw two Angels sitting in white clothes who said vnto her woman why weepest thou Oh quoth shee they haue taken away my Lord and I knowe not where they haue laid him And turning her selfe about shee sawe Iesus standing but knew not y t it was he to whom he said Woman why wepest thou whom doest thou seeke she supposing it had bin the gardner said sir if thou hast borne him hence tell me where thou hast laid him I will fet him Thē Iesus said vnto her Marie with y t she turned her selfe and saide vnto him Rabbony which is to say Maister and fell downe to the grounde to haue kissed his feete But to withdrawe her from beeing too much addicted to his corporall presence and to teache her to lift vp her minde by faith into heauen where onely after his ascention he remayneth Iesus said vnto her Touch me not for I am not yet ascēded to my father but go to my brethrē tel them that I ascende to my father to your father to my God your God Thus Iesus after his resurrection hauing appeared first to Marie Magdalē a sinfull woman out of whom he had cast seuen diuels Shee then went to the disciples told them that shee had now seene the Lord and what things hee had sayde vnto her to the better confirmation of their beliefe in his resurrection read Matthewe 26.7.27.56.28.1 Mark 14.3.15.40 47.16.1,9 Luk 7.37.8.2.10.39.23.55 Iohn 11.12.3.19.25.20 all Marie the mother of Iohn and Marke Shee was a godly and faithfull woman vnto whose house Peter came after the Angell of God had deliuered him out of pryson from the handes of Herod where many were gathered together in prayer beeyng let in after muche knockyng by her maide Rhode that kept the doore Act. 12.12 Marie the mother of Iames the lesse and of Ioses She was as some thinke the same Marie Cleopas before named which was the sister to the virgine Marie and was so called after her second husbands name which was Cleopas who being first married to one Alpheus had by him two sonnes the one Iames the lesse whoe was called the brother of Christ and the other Ioses And shee being a very godly deuout woman who with Marie Magdalen amōg other women followed Iesus from Galilee to Ierusalem ministred vnto him of her substaunce And when he was led to be crucified she folowed him also lamenting and bewailing him vnto whom Iesus saide Yee daughters of Ierusalem weep not for me but weepe for your selues for your children for behold the dayes will come when men shall say blessed are the barren the wombes that neuer bare the pappes w t neuer gaue sucke Then shall they begin to say to the mountaynes fall on vs to y e hils couer vs. For if they do these things to a greene tree that is if they thus handle me being an innocent what shal be done to the drie that is to the wicked man And when Christe was crucified she with Marie Magdalen among the rest of the women stood a far off beheld him suffer his passion to see what would become of him and after his death drewe nere stood euer against his sepulchre where hee should be buried afer went home to prepare odors came the morow after the Sabboth very early to embalme the bodie of Iesus but found him not there for he was risen gone so was a witnesse of his resurrection as ye may read in the story of Marie Magdelen Mat. 27.56 28.1 Mar. 15.40.47.16.1 Luk. 8.3.23.27 There was another woman called
doe mee Whereupon Isaak called Iacob and blessed him and sente him awaye with a great charge to take a wife of the Daughters of Laban Rebeccas brother And thus by the counsaile and perswasion of Rebecca Iacob escaped the daunger of Esaw and was sent to Laban his mothers brother where in processe hee gat him a wife and purchased the loue of Esaw againe Afterward Rebeccaes nurse called Debora died and was buryed in Bethel vnder an Oke Gen. 22.23 24.5.25.26.34.27.35.8 Reuma or Ruma or Roma signi a hie stately or loftie dame thunder outcast Shee was the Concubine of Nahor Abrahams brother Milchas mate who bare vnto Nahor foure sonnes called Tabath GahaÌ„ Thahash and Maachah Gene. 22.24 Rhode signi seeing strong a fight a disascenting a rose She was the faithful mayde of Marie the mother of Iohn Mark who hearing Peter knocke at the doore knewe his voice but did not at the first open the doore and let him in for ioye and gladnesse of his comming but ranne in and tolde her mistris and the companie of the faithful then assembled praying for him that Peter stoode at the doore And they not beleeuing her reporte to bee true sayde vnto her thou art madde Yet shee affyrmed it constantly that it was so then sayde they it is his Aungell So Peter continuing still knocking at the last shee went and opened the doore and when they saw Peter so miraculously deliuered they were all astonished Act. 12. 13. Rizpha or Respha signi a hurt with a sâ—one Shee was the daughter of Ahyah and after became king Sauls Concubine by whome she had two sonnes the one named Armony and the other Miphiboseth And after the death of Saule shee played the naughtypacke with Abner the chiefe Captaine of Sauls hoste who being therefore reprooued by Ishbosith Saules sonne Abner like a wicked man coulde not abyde to heare of his faulte with this woman herby tooke occasion in his wrath conceiued against Ishbosith to betray the kingdome of Saule to transfer it first to Dauid who afterwarde deliuered her two sonnes aboue named together with the fiue sonnes of Merob Sauls eldest daughter to the Gibeonites who for the offence of Saule hanged them vp together vpon an hill before the Lord. Then Rizpha perceiuing their carcases to remayne vpon the gibbet longer then the law required made prouision to saue theyr bodies that neyther birdes should fall vpon them by day nor beastes by night Also in the time of the great famine that then was by reason of the drought shee made her self a tent of sackcloath and place it vppoÌ„ a rock wherin she coÌ„tinued praying froÌ„ y e beginning of haruest vntil water dropped vpon y e people from heauen And when it was told Dauid what Rizpha Saules Concubine had done to pacifie the wrath of the Lorde Hee caused the bones of her sonnes with the bones of Saule and Ionathas to bee carryed into the countrey of Beniamin and there buried in the Sepulchre of Cis Saules father 2. Sam. 3. 7.21.8 c. Ruth signi watred or filled seeing hasting falling enspiring glutted dronken Shee was the sister in lawe of Orpha a very fayre Damosel borne in the countrey of Moab where by chaunce shee became the wife of Mahlon the sonne of Elimelech and Naomy a straunger of the Israelites that came out of the lande of Iuda there to soiourne And when her husbande was dead and her sister in lawes also shee and her sister went to bring her olde mother Naomy then a widdowe also on her waye trauailing home to her owne countrey of Iuda And when she had gone a good way with her mother and her sister Orpha with much intreatie of her mother in lawe was returned backe to her house in Moab Ruth for no intreatie nor perswasion that her mother in law coulde vse vnto her woulde in anye wise forsake her or departe from her for when her mother Naomy sayde vnto her Oh see my daughter thy sister in lawe Orpha is gone home againe to her people and to her godes return thou also go after her she being by Gods wonderfull prouidence appoynted to be one of his housholde coulde by no perswasion bee turned backe from God that had chosen her to bee his but answered Naomy her mother in law thus Intreate mee not to leaue thee nor to departe from thee for whether thou goest I will goe and where thou dwellest I will dwell thy people shall bee my people and thy God my God Looke where thou diest there will I dye also and there will I bee buryed The Lorde doe so and so vnto me if ought but death onelye departe thee and me asunder so forsaking father and mother and her owne countrey where shee was borne shee went forwarde with her mother in lawe till she came to Bethlem Iuda which was in the moneth Aprill or in the beginning of barley haruest Whither when she came to declare her great affection that shee bare towardes her mother in lawe shee was verye diligent and willing to spare no paynefull diligence to gette both her owne and her poore mother in lawes lyuing and humbly sayde vnto Naomy I praye thee let mee goe to the fielde and gleane eares of corne together after him in whose sight God shall make mee finde fauour And so as Ruth went out one day a leasing among the harueste folke shee happened by the prouidence of God vppon the fieldes perteining to Boaz who shewed her such kindnesse that shee neyther lacked meate nor drinke neyther yet corne so long as haruest lasted which she caryed home stil to her mother in lawe to relieue her And when al haruest was done her mother in law Naomy gaue her this counsaile saying This man Booz in whose fielde thou hast leased all this while is our neere kinsman therefore do now by my counsaile This night he wynnoweth barley in the barne wash thy selfe therefore and annoyt thee and put thy rayment vpon thee and get thee to the barne and keepe thy selfe close vntill he haue left eating and drinking and when hee goeth to sleepe marke the place where he layeth him downe And when he is a sleepe goe and lyft vp the cloathes softly at his feete and lay thee downe and he shall tell thee what thou shalt doe So when Ruth had done all thinges according to her mother in lawes teaching Boaz about midnight awaked out of his sleepe and feeling one lye at his feete was afrayde and groping with his hande hee asked who it was I am Ruth quoth shee thine handmaide spreade therefore the wing of thy garment ouer thine handmaiden for thou art next of my kinne Now blessed art thou quoth Booz for thou haste shewed more goodnesse at the latter end then at the beginning in asmuch as thou folowest not young men were they poore or rich And now my daughter feare not I will doe vnto thee all that thou requirest for thou art well knowne to bee a woman of vertue Howbeit
there is one neerer of kinne to thee then I if hee will doe the kinsmans parte vnto thee well let him doe it if hee will not then will I. And so in the morning he gaue her so much â—orne as shee could cary home And shortly after shee became his wife because the other kinsman refused to marie her and solde resigned her his right to Boaz. And in processe that is in the yeere of the worldes creation 2717. Ruth conceiued brought forth a sonne called Obed which was the father of Isha the father of Dauid Read the storie of Naomy Ruth 1.2.3.4 Salome or Mary Salome signi peacefull iust rewarding c. Shee was the wife of zebideus and the mother of his two sonnes called Iohn the Euangelist and Iames the great a very faythfull and godly woman who when Iesus went vp to Ierusalem with his disciples followed him and came with her sonnes worshipping him and desired a certain thing of him saying Graunt that these my two sonnes may sitte the one at thy right hande and the other at thy lefte hande in thy kingdome But Iesus to put her from ambition and to set the cuppe or crosse of affliction before her eyes answered her and sayde Yee know not what yee aske are yee able to drinke of the cuppe that I shall drinke off and to bee baptised with the bastime y t I shal be baptised with yea sayde shee and her sonnes wee are able yee shall drinke in deede of my cup quoth Christ and shall be baptised with the baptisme that I am baptised with but to sit at my right hande and at my left is not mine to giue but it shal be giueÌ„ to theÌ„ for whoÌ„ it is prepared of my father as if hee should haue sayde God my father hath not giuen mee charge to bestow offices of honour here but to bee an example of humilitie vnto all Fynallye shee with Marye Magdalen Mary the mother of Iames and Ioses other women folowed Iesus from Galilee ministring vnto him of her substaunce and when hee was crucifyed stoode a farre off to beholde the ende And after his death shee brought sweete odours to annoynt his body and was a witnesse of his resurrection Math. 20.20.27.56 c. Marke 10.35 15.40.16.1 Iosephus li. 18. ca. 3 maketh mentioÌ„ of an other Salome that was the sister of king Herod Salomen signi rewarding peacefull Shee was the Daughter of Herodias and Phillip and beeing a very wanton wench and dauncing damosel laciuiously brought vp vnder an vnchaste mother When on a time she daunced trymly before Herode her vncle with whome her mother Herodias lyued in incest and forsooke Philip her husband shee so greatly pleased delighted him with her dauncing that he bad her aske what shee would and hee sware to giue it her yea though it were eueÌ„ to the halfe of his kingdom Than she went forth to her mother Herodias to aske her aduice what to begge at Herodes hands and her mother hauing long before caused Iohn Baptist to bee cast in prison and sought his death for speaking against the incestuous lyfe of Herod but could not till this occasion offered bring her wicked purpose to passe then instructed her and gaue her counsayle to goe vnto Herode and aske of him Iohn Baptistes head in a platter So Salomen to please her mother ranne in haste vnto the king her vncle and begged of him Iohn Baptistes head saying I would O king y t thou shouldest giue me now in a charger y e head of Iohn Baptist. The king then hearing her aske such a petition euen the life of such a iust man whom he feared and reuereÌ„ced for his holines and vertue was very sory in his minde and repented that hee made such a promise yet for his oth sake and for their sakes which satte at meate with him hee would not denye or resiste her but then graunted her petition And sente forthwith his hangman to behead Iohn Baptist lying in prison and gaue him a charge to bring his head in a charger before him which being done accordingly and his head giuen vnto Salomen she straight wayes brought it vnto her bloodthirstie mother for a present And thus wee see what a great mischiefe and inconuenience vnto the Church and Saintes of God came by the lewde licentious life of a dauncing damosell Mat. 6.12 Saphira signifieth telling or numbring beautifull shewing bookish learned Shee was the wife of Annanias who in the yeere of the worlde 4174. hauing first of hypocrisie because she woulde seeme as religious and beneficiall to the poore as other consented with her husband to sell a possession to distribute among the Saints Afterward of distrust for lacke of liuing together with her husband committed Sacrilege and was of counsaile with him to keepe backe part of the price of the possession which they had solde and laid the rest at the Apostles feete And when her husband hearing the Apostle Peter reproue him for this his dissembling lying to the holy Ghost fel downe sodenly starke dead and was stricken with soden death to the terror of all that stoode by It chanced that about the space of three houres after Saphira also came vnto Peter and the Apostles ignorant of that which had happened to her husband vnto whom Peter saide Tell mee Saphira solde yee the land for so much yea quoth shee for so much Why haue yee two thus conspired and agreed together to tempt the spirite of the Lorde Beholde the feete of them that haue buried thine husband are at the dore and shall carry thee out also And with that only worde of Peter not of any outward violence but of a spirituall feare she fell downe and gaue vp the Ghoste like as her husband before had done and this was done in the yeere of the worlde 4174. And the same men that caried her husband to buriall came and carried her out also and buried her beside her husband to the further terror feare of all hypocrits dissemblers distrusters in Gods prouidence Church robbers and lyars Act 5.1 c. Sarai or Iscah or Sarah Serah Sherah Sara Sarra sig my Princesse or Ladie my Lorde or Prince the Prince or song of the Lord the Lordes gate regard value or headheare my song the Lordes goat barley the Lord of spirites a Leaper Hornet a woman after Ischa Shee was the daughter of Haran borne in Ur in Chaldea in the yeere of the worlde 2018 the sister of Lot and Milcha and wife of Abraham her fathers halfe brother which mariage within the degree of consanguinitie was after forbidden in the Leuiticall lawe Leuit. 18. And Sarah being a faire woman as shee trauelled with her husbande towards Egypt by the way made this couenant with her husbande for his fafetie as shee thought but to the great perill of her honestie that she would call him brother and not husband say wheresoeuer she became that shee was his sister and not his wife So
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
was and there declared the matter but most falsly against her to her husbande and all by wrongfull accusation to bring her to death for spight that shee would not consent to their diuelishe desires And when shee was sent for to her fathers house where she then laye and came accompanied with her father and mother her children and all her kin to bee iudged and araygned before them for a breaker of wedlock and an adultresse according to the lawe of God shee beeing a very tender person and marueilous fayre of face stoode before the two wicked Iudges with her face couered But these lecherous dottards to the end they might at the least bee satisfied with her beautie commanded to take the vaile or cloth from her face that they might fully behold her haue a full sight of her beautie which thing being done to the griefe of her friends and many that stoode about her These two wicked Iudges stood vp them selues both to be her accusers and iudges and laying their handes vpon the head of Susanna who wept and looked vp to heauen for her heart trusted in the Lorde They said as we were walking alone in the garden this woman came in with her two maides whō shee sent away frō her making fast the orchard dores after them with y t a young felow which there lay hid in the garden start vp went vnto her lay with her then wee which stood in a corner of the garden seeing this wickednesse ranne vnto them and sawe them as they were together but wee coulde not holde the fellowe for hee was stronger then wee and got open the dore and leaped out And when wee had taken this woman wee demaunded of her what fellowe it was but shee woulde not tell vs. This is the matter that wee lay vnto her charge and wee be witnesses of the same Then the common sort beleeued them as those that were the Elders and chiefe Iudges of the people and so they condemned Susanna to death whereuppon her friends yea and all they that knewe her for sorrowe beganne to weepe and lament heartilie for her Yea and Susanna her selfe then cryed out with a loude voice and made her feruent prayer vnto God saying as before in the first Lampe Pag. 48. O euerlasting God thou searcher of heartes thou that knowest all thinges before they come to passe thou wotest that they haue borne false witnesse against mee and behold I must die whereas thou Lorde knowest I neuer intended or once so much as thought much lesse did any such thing as these men haue maliciously imagined or inuented against mee And the Lorde heard her prayer Therefore when shee was ledde to bee put to death according to her iudgement and as shee was going to the place of execution the Lorde of heauen which had commpassion of this innocent woman neuer forsaketh leaueth his but helpeth them euen then when all thinges seeme past hope of mercy to the great comfort of all oppressed Christians raised vp the spirite of a little young childe called Daniel who cryed with a loude voyce to the great admiration no doubt of all that heard him saying I am cleane from the blood of this woman And when the people heard that they stayed and turned them towardes the childe and demaunded of him what hee meant by his wordes O yee children of Israel saide hee are yee such fooles that without examination and knowledge of the trueth yee haue condemned a daughter of Israel Returne againe to iudgement for they haue borne false witnesse against her Then the people went backe againe in all hast And the Elders tooke Daniell and set him among them in iudgement who when he had commanded the two olde lecherous Iudges that were the false witnesses to be seuered one from another that hee might examine them seuerally a parte hee called the one of them said vnto him O thou old cankered carle that art old in a wicked life and hast vsed thy vncleannesse so long Now thy sinnes and vngracious deedes which thou hast committed afore time are come to light for thou hast born false witnes hast pronounced false erronious iudgemēt Thou hast condemned the innocent hast let the guiltie go free Albeit the Lord sayd the innocent and righteous shalt thou not slaye Now then if thou hast seene her commit this villanie tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together He answered vnder a Mulbery or Lentiske tree Now verily quoth Daniell thou hast lyed against thine owne head For loe the Angell of God hath receiued the sentence of God to cut thee in two For thou art worthy of death in that thou hast oppressed the innocent woman contrary to the commaundement of God who sayd The innocent and righteous see thou slaye not neyther shalt thou beare false witnesse against thy neighbour and so he put him aside Then the childe called the other old dotard sayd likewise vnto him O thou seede of Canaan not of Iuda bewtie hath deceiued thee and lust hath subuerted thine heart Thus haue ye long dealt with y ◠daughters of Israell they for feare consēted vnto you and companyed with you but this woman being a daughter of Iuda would not abide your wickednesse Now tell me vnder what tree didst thou take them companying together He answered vnder a Pyne prune or Mirtle tree Uery well sayde Danyell Nowe verilye thou hast lyed also against thine owne lyfe or head therefore the Messenger or Angel of the Lord standeth waiting with the sworde to cut thee also in two and so to destroye you both And with that all the whole assemblye cryed with a loude voice and praysed God which so miraculouslye had preserued Susanna that daye and saued her that trusted in him And so fell vpon the two wicked Iudges who were conuict by their owne mouthes of falshoode and according to the law of Moses Deuter. 19.19 put them both to death for bearing false witnesse against their neighbour Thus the innocēt blood of Susanna was saued y e same day from being spilt in y e yeere of y e world 3518. Therfore Helchias her father mother praised God for their daughter Susanna with Ioachim her husband and all the kinred that there was no dishonestie founde in her Dan. 13. Susanna 1. There was an other woman called Susanna in y e time of Christ which being a godly woman folowed Christ his Apostles diligētly to heare their preaching ministred vnto them of her substance to relieue thē so much as laye in her power to her perpetuall prayse and the great shame of many both men and women now in the time of the same gospell who bee so far from relieuing the professors therof that they will not vouchsafe to follow them no nor so muche as to heare thē preach they neuer so well charme the charmar neuer so wisely but to theyr vtter
beneath in the hall warming himselfe by the fire among y e rest of her fellowes she came vnto him beheld him wishly as he sate by the fire hauing well looked on him she said Thou wast also with Iesus of Nazareth but Peter such now was his infirmity and weaknesse that euen to a silly wench he began to denie his maister Christ before them all and sayd woman I know him not neither wote I what thou sayest And with that preparing himselfe to flie if he were further layde vnto he went into the porch where within a little while after another of Cayphas maydes saw him agayne and affirmed saying vnto them that were there Uerily this man was also one of them that was with Iesus of Galilie But Peter stil denied it yea then began to curse himselfe and forsweare his maister with an othe saying I know not y e man of whom you speake immediatly y e cocke crew wherwith Peter remeÌ„bring himself being liuely touched with repeÌ„taÌ„ce went out wept bitterly y t euer he so cowardly denied his Lord maister to the 2. maideÌ„s their fellowes silly womeÌ„ but this it pleased god we should haue Peter for an exaÌ„ple of our infirmity y t we coÌ„sidering y e same may learn by his fal to depeÌ„d vpoÌ„ God only not put our trust in our selues or in our own streÌ„gh as he did Mat. 26.69 Mar. 14.66 c. Luke 22.55 WheÌ„ Dauid was driueÌ„ to flie froÌ„ IerusaleÌ„ by reason of the conspiracie of AbsoloÌ„ his sonne he left x. Concubines behynd him to keepe his house whoÌ„ afterward AbsoloÌ„ by the wicked couÌ„sel of Ahitophel deâ—oured went in lay with theÌ„ in the sight of all Israell in a tent set vp for the purpose on the top of y e house wherfore Dauid wheÌ„ he was restored to his kingdome after he came againe to Ierusalem hee tooke these x. womeÌ„ his coÌ„cubines y t he had left to keep his house put theÌ„ in ward fed theÌ„ but lay no more with them but they were inclosed and kept in perpetual prison vnto the day of their death liuing in widowhood 2. Sam. 15.16.16.21.22.20.3 E Witch of Endor There was a certain womaÌ„ witch at Endor a city in y e tribe of Manasses y t had a familier spirit vnto whoÌ„ on a time king Saul after the death of Samuel y e prophet quite coÌ„trary to his own coÌ„scieÌ„ce for he had destroyed y e witches sorceresses before not seeking to god in his misery but as one led by SataÌ„ to vnlawfull meanes which in his own coÌ„science hee condemned came disguised by night to consult and aske counsell of her concerning the Philistines whom God had raised vp to be his enimies that they made sore warre against him and saide vnto her I praye thee coniecture vnto mee by thy familiar spirite and bring mee him vp whom I shall name vnto thee But she not knowing him to be the king because he was so disguised and dreading the daunger of the law which then Saule himselfe had made against witches vtterly refused to satisfie his desire and saide Alas thou knowest what Saul hath done how he hath destroyed the Sorcerers and the Southsayers out of the land wherefore then seekest thou to take me in a snare to cause me to die the death Howbeit Saule to driue her out of all doubte and feare sware vnto her by the Lorde saying As the Lord liueth no harme shall come vnto thee for this thing feare not Then y e witch somewhat emboldened demaunded of Saul saying whom shall I bring vp vnto thee And Saule speaking according to his grosse ignorance and not considering the state of the godlie and Saints after this life how that Sathan hath no power ouer them sayd to her bring me vp Samuel so she went to worke her diuelish feate when by her figure casting she saw as she thought Samuel she thereby descryed Saul also and knew him to bee the king Whervpon thinking her selfe but a dead woman for playing the sorceresse euen before the king himselfe she cried out to Saul saying Alas why hast thou deceiued me for thou art Saul the king Bee not afrayde of that quoth Saul but tell me what sawest thou I saw sayde she Gods assending and comming vp out of the earth What fashion is he of quoth the king And old man quoth she commâ—th vp lapped in a mantle Then Saul in his imagination thinking it to bee Samuel although in truth it was Sathan who to blynd his eyes tooke vpon him the forme of Samuel as he can doe of an Angel of light so soone as he saw Samuel he bowed himselfe downe vnto the ground in token of the reuerence and honour that he had had Samuel in before wheÌ„ he was aliue But wheÌ„ Samuel he had reasoned a while Samuel had denouÌ„ced vnto him y e heauy tydings of Gods seuere iudgemeÌ„ts to light vpoÌ„ him to his vtter destructioÌ„ for his wicked life apostacy or reuolting froÌ„ God Saul being sore frighted astonied in his mind w t feare at these terrible threatnings of God pronounced by Samuel in great perplexity treÌ„bling dispaire wtout all remorce or grace to repeÌ„t seek for mercy preseÌ„tly fainted fel al aloÌ„g backward on y e earth Whervppon y e witch seeing him thus sore troubled thinking y t he had fainted with fasting too long came vnto him and said See thine handmayd hath obeyed thy voyce I haue ventured my life put my selfe in perill of death for thy sake done as thou willedst me now therfore I pray thee hearken thou also vnto the voyce of thine handmâ—yde let me set a morsell of bread before thee that thou mayst eate and get thee strength and courage to goe on thy iourney But he refused at the first would not eate yet at the length being perswaded and euen compelled by the woman and his seruantes about him he arose from the earth and sate vpon her bed So when she had got him vp layde him on his bed shee dressed a fat calfe and baked cakes of vnleauened bread for hast and set it before Saul and his men who when shee had thus well refreshed and cheered them vp they tooke their leaue of her and went away the same night and tarried not By which example of Gods heauy iudgment vpon Saule we see and may learne what those foolish and vaine women or men get for the most part that in their troubles and misery so forsake God and follow Sathan by seeking vnlawfull meanes euen in these bright shyning dayes of Christs Gospel Wherin his word y t forbiddeth them such abhominations is so often preached and read Neuerthelesse are not ashamed so often for euery trifle to run farre neere to calkers sorcerers witches enchaunters Egyptians alcumistes figurers foysters or casters â—o vnderstand of thinges lost and found of the state of their bodies the liues of their husbands
alloes and cynamom Come I saye let vs therefore lye together and take our fill of loue and let vs solace our selues and take our pleasure in daliance for my husbande is not at home hee is gone a iourney farre of and hath taken with him a great bagge of money and will not returne home againe of a long time vntill the day appoynted Thus this impudent harlot with her great subtilty and craft ioyned with sweete woordes and flattering speeches ouercame so the silly young man that she caused him to yeeld and with her dissembling lippes she so entised and bewitched him as it were that he silly foole followed her straight wayes home to her house as an Oxe ledde to the slaughter which thinking he goeth to the pasture willingly goeth to his owne death and destruction And as a natural idiot and foole that laugheth when he goeth to the stockes to be punished and as a byrde y t hasteth to the snare not knowing what danger and perill his life is in Euen so I say went this besotted young man after her so long till shee had wounded his languishing liuer with the dart of her filthy luste brought him home into her house of hell and chamber of death destruction and there placed him as her gheste in the deepe pitte of hel Prou. 7. The description of the great whore or harlot of Babilon By S. Iohn the Euangelist Whore of Babylon I sawe sayeth Saint Iohn a woman sitte vppon a scarlet coloured beast full of names of blasphemie which had seuen heads and tenne hornes and the woman sate vppon many waters and was arrayed all in purple and scarlet and gilded with gold and precious stones pearles had a cup of gold in her hand ful of abhominatioÌ„s filthines of her fornications And in her forehead was this name writteÌ„ A misterie great Babilon the mother of whoredomes and abhominations of the earth And I saw this woman dronken with the blood of Saintes and with the blood of the Martyrs of Iesus And I heard this strumpet glorifie her selfe and boast gloriously of her prosperitie saying in her heart I sitte and lyue in pleasure being a queene and am no widdow and shall see no mourning Yea I saw the kings of the earth commit fornication with this whore and the inhabitantes of the earth drinke til they were dronken with the wine of her fornication and the marchantes of the earth traffike with her and buye her ware to make them selues rich thereby of the aboundaunce of her pleasures euen her ware of gold and siluer precious stones pearles of fine linnen purple silke scarlette and all manner of Thymwood vessels of Iuory and of pretious wood of brasse yron and marble her wares also of synamom sweete odours oyntmentes frankinsence wyne oyle fine flower and wheate of beastes and sheepe horses and charyots seruants and soules of men And when I sawe her saieth S. Iohu I wondred with great maruell But the Angell of the Lorde after that hee had shewde me the misterie of the woman and of the beast that bare her told mee that this whore or harlot Babilon for her sinnes and abhominations committed which were all ascended and come vp to heauen shall haue a great fall and be sore plagued and tormented in one day all at once euen with death sorrowe and famyne and that shee shoulde bee rewarded double according to her workes and drinke the dreegges of her own cuppe and bee burnt with fire for strong is the Lord which will condempne her yea that they that hate the whore shall with one consente make her desolate and naked and shall eate her fleshe and burne her with fire as God hath put in their heartes to fulfill his will vppon her That the kinges of the earth which liued in pleasure with her also shall bewayle and lament her when they shall see the smoake of her burning And standing a farre off for feare of her torment shall saye Alas alas the great Citie Babylon the mightie Citie howe is thy iudgement come euen in one houre The inhabitants and people of the world also shall runne out of her and crye out mightelye with a loude voice and saye Alas alas it is fallen it is fallen Babylon the great citie is fallen and is become the inhabitation of diuels and the holde of all foule spirites and the cage of euery vnclean and hateful byrde Finally y e marchants of her trash which made them selues rich therby for sorrowe and wante of their filthy gaine shall stand a farre off from her for feare of her tormente and erye out and dispayre weeping and wayling and saye Alas alas the greate Citie that was cloathed in fine linnen purple and scarlet and gilded with golde and pretious stone and pearle howe in one houre are so great riches come to desolation And all shipmen and trauaylers by sea shall flye vp to the toppe of their mastes to see her destruction and shall crye out when they see the smoake of her burning and cast dust vppon their heades and saye alas alas what Citie in all the world was like vnto this great Citie wherein all that had shippes on the sea were made rich by her costlynesse howe in one houre is shee made desolate But contrariwyse the Angelles tolde mee that the Saintes and Martyrs whome shee hadde slayne shoulde greatlye reioyce in her destruction and saye O heauen reioyce of her desolation and yee holye Apostles and Prophets tryumph in her ouerthrow for GOD hath giuen your iudgement on her c. And with that the Angell cast a greate myghtye mylstone into the sea saying With suche violence shall that great Citie Babylon bee caste downe so that shee shall bee founde no more Reuela 17. 18. see more 19.1.2.3 I Of the Virgins of Iabes Gilead read in Syloe Ieptahs daughter Ieptahs daughter being a very fayre virgin vnknowne of manne â—he onelye childe and heire of her father went out of her fathers house in Myspheh accompanyed with diuers damoselles to meete her father with Tymbrelles daunces and songes as the manner and custome of women then was after anye great victorie to welcome him home from warre and to praise God for the victory giuen him against the Ammonites but alas to her destruction and her fathers infamy For her father hauing before made a rash vow to God that if hee gat the victory came home in peace he would dedicate offer vp in sacrifice vnto God the thing that first came out of his house to meete him as wickedly performed the same rash vow And so soone as he saw his daughter come out to meete him being nowe ouercome with blinde zeale little considering whether his vowe were lawful or no hee rente his cloathes and sayde alas my daughter thou haste brought mee lowe and arte one of them that trouble mee for I haue opened my mouth and made a vow vnto the Lorde to sacrifice vnto him the first thing that meeteth mee
the Lambes wife or Church of Christ persecuted by that dragon Antichrist not vnprofitable to be read of women in trauell to their comfort and edification as a lesson in prayer THere appeared in heauen a great woonder saith S. Iohn a womā cloathed with y e sunne the moone was vnder her feete vpō her head a crowne of xii starres she was with childe cryed trauelling in byrth and was pained readye to be deliuered And beholde a great redde dragon with seuen heades ten hornes and a long tayle that reached vp to heauen stoode before the woman which was ready to be deliuered to deuour her child when shee had brought it foorth So shee brought foorth a man child which should rule all nations with a rod of yron and her sonne was taken vp to God and to his throne And the woman fled into the wildernesse where shee hath a place prepared of God that they should feede hir 1260. dayes Then this great Dragon that old Serpent called the Diuel and Satan which deceiueth al the worlde with his Angels was cast out of heauen vnto the earth for euer by Michael his Angels that waged battel with him And whē he saw that he persecuted the woman which had brought forth the man childe But to the woman were geuen two winges of a great Eagle that she migh◠flie vnto the wildernesse into her place where shee is nourished for a tune and times and halfe a time from the presence of the serpent And the serpent seeing the woman flye away cast out of his mouth water after her like a flood that he might cause her to be carried away of the flood but the earth holpe the woman for it opened and swallowed vp the flood which the Dragon cast out of his mouth Then the Dragon was more wroth with the woman and went and made warre with the remnant of her seede which kept the commaundements of God haue the testimony of Iesus Christ. Reuel 12. See more chap. 19. 7.21,9 Leuites wife There was in the time of Iudges a certaine woman of Bethleem Iuda who being the Concubyne or wife of a certeine Leuit dwelling in mount Ephraim there played the whore with other men and when shee had done she added one euil to an other for feare of punishment ranne a waye from her husbande and went and dwelt with her owne father in Bethleem Iuda from whence shee came And by that tyme shee had continued the space of foure monethes it chaunced at the last that her husband riding after her and vnderstanding where shee was come thither to her fathers house with horse and man to fetche her away home to his owne house in mount Ephraim where after much intreatie and faire promises and sweete woordes vsed by him vnto her to come away home agayne with him vpon the Asse that he had brouht for her to ryde on Shee first brought him into her fathers house who very courteously entertayned him for her sake fiue or sixe dayes before he would suffer her to depart afterwarde she being willing to come away with her husband tooke her leaue of her father and friends and so departed with her husband homewards And comming somewhat late in y e night into Gibeath a place so called in Beniamin where the wicked men of Iemeny dwelt they were fayne to sit in the streete because they could get no lodging in the Innes vntill it fortuned that an old labouring man came late from his work who espying her and a man sitting like wayfaring folke so late in the streetes went vnto them and after he vnderstood of them what they were and from whēce they came and whither they were going of very courtesy compassion he tooke them both home with him to his house and gaue them lodging and intertaynement the best hee coulde But as they were at Supper making merrie beholde certayne Beniamites that is wicked men of the Citie came and like night walkers besette the house rounde about and smote at the doore to the intent they might breake in and commaunded the olde man that was maister of the house saying Bring foorth the man that came into thine house that wee may knowe him whereuppon the olde man went out of his house to pacifie them and sayde Naye my brethren doe not so wickedly I praye you seeyng that this man is come into my house committe not suche vilanie against him Beholde rather then yee shall so doe loe heere is my daughter whiche is a Uirgin and his Concubine them will I bring out nowe and humble them and abuse them and doe with them what seemeth you good but to this manne doe not this villanie but the wicked men woulde not bee intreated therefore the olde man tooke the Leuites wife or Concubine and brought her out vnto them and they forced her and knewe her carnally and abused her bodie moste villainously all the night vntill the morning and in the breake of the daye lette her goe So the woman came in the dawing of the daye and fell downe starke dead at the thresholde or doore of the olde mans house where her husbande was and there laye till day light And in the morning when her husbande arose and opened the doores of the house thinking to haue gone his waye beholde hee sawe his wife lye at the doore with both her handes lying vppon the threshold and supposing her to haue beene fast a sleepe called vnto her and sayde vp let vs goe but shee answered not Then hee stouped to take her vp and perceiuing her to be stark dead through the rapin force villany of these wicked Beiamites he layd her vppon his Asse and carried her home to his house at mounte Ephraim And as soone as he was come home he tooke a knife and cut his dead Concubine in peeces and deuided her bones and all into twelue partes and so sent her all to bee mangled vnto the twelue trybes that is to euery tribe a parte of her to signifie vnto them the horryble murder committed by those wicked Beniamites against the lawe that they might reuenge it by executing due punishment vppon the offendors And al that hard thereof considered the matter and consulting of the manner gaue this sentence that that sinne was like to the sinne of Sodome and Gomorrhe for whiche God rayned downe fire and brimstone from heauen For there was neuer the like thing done or heard of since the deliuery of the people of Israell out of Egipt And afterwarde the twelue tribes as soone as they vnderstoode the matter consulted together and sente for the Leuit the womans husbande whoe came and declared the whole circumstance and troth of the matter vnto them whereupon they determined to sende to the gouernours of the tribe of Beniamin that they should finde out the offendors and deliuer thē vp to the rulars of the tenne tribes to be punished with death according to iustice but the children of Beniamin vtterly refused so
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
wife And afterward at the time appoynted his wife bare a sonne and called his name Sampson and the Lord blessed him and the spirite of the Lorde so strengthened him that he grew became a mightie strong man in the house of Dan. And when he fell in loue with a woman one of the daughters of y e Philistines in Timnah he came told his father and his mother and asked their counsels first saying I haue seene a woman in Timnah of the daughters of the Philistines nowe therefore geue me her to wife but his father and mother not knowing that this was the secret worke of y e Lord in Samson did iustly reproue their sonne Samson sayd is there neuer a wife among the daughters of thy brethren and among all my people for thee to take but thou must goe to take a wife of these vncircumcised Philistines No said Sampson geue me her for she pleaseth me well then his father and mother went with him to Timnah where by the way he killed a young Lion that roared vpon him without any weapon neuer told his father and mother what he had done wheÌ„ his father mother were come to Timnah to coÌ„mune talke of y â— matter w t the frieÌ„ds of the womaÌ„ which was so beautiful in SaÌ„psons eyes SaÌ„pson their soÌ„ne weÌ„t vnto y e dead carcas of y e lyoÌ„ which he had slaine therein finding a swarm of bees honie in y e lyons body tooke therof in his haÌ„d came to his father mother gaue vnto theÌ„ to eate but told theÌ„ not where he had it so y e matter of mariage being bargained vpoÌ„ by his father mother y e womaÌ„s friends they married their soÌ„ne SaÌ„pson at his own liking choyse after y e wedding feast as y e maner is his father mother returned home to their own house in Zorah neere to Eshtaol Iud. 13.14 Michas mother Michas mother being an old Idolatresse and supersticious woman dwelling in mount Ephraim in the dayes of Othniel Iudge of Israel on a time was robbed by her own sonne Micha of a xi hundred shekles of siluer which amouÌ„teth in our monie to y e suÌ„me of lxxxi pouÌ„d xiii â— iiii â— or there about which she had laid vp of purpose to make an Idoll therwith And wheÌ„ she missed her siluer shee so cursed baÌ„ned y e theefe y t had takeÌ„ it away in y e hearing of Micha her soÌ„ne y t he could not choose for his mothers quietnesse sake but confesse the felony bewray himselfe vnto her that he was the theefe and therefore sayde vnto his mother The xi hundred shekles of siluer which were taken froÌ„ thee for the which thou curseâ—t and spakest so ill euen in my hearing behold the siluer is with me I tooke it and haue it yet in my possession Then his mother was glad to heare that newes and reioyced greatly saying vnto her sonne Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother shee saide vnto him I had dedicated this siluer to the Lorde of mine hand for thee my sonne to make a grauen molten Image thereof Now therefore I wil giue it thee again so coÌ„trary to y e coÌ„maÌ„dement of God true religioÌ„ she took 200. of y e shekles of siluer gaue theÌ„ to y e founder to make therof a graueÌ„ molteÌ„ image which being done she gaue it to y e idolater Micha her sonne with whom euer after it remayned to the offence destruction of many Israelits who therby forsooke the Lord his true worship fel to Idolatry Iudg. 17.1 Mourning witches There were among the Iewes at Ierusalem in old time certayne foolish womeÌ„ whoÌ„ of a superstition they especially appoynted hyred once a yeere yeerly to goe into y e teÌ„ple there in y e night with fayned teares to mourne and bewayle the death of one Tammuze y e great prophet of y e Idols long since dead and buried which superstitious women mourners by reasoÌ„ of y e custoÌ„e in processe of time made an art occupatioÌ„ of fained mourning insomuch as they wer not only hyred at eueri calamity y t happened amoÌ„g y e people to lameÌ„t for y e same but also they taught their daughters other meÌ„ womeÌ„ to weepe mourne w t fayned teares for y e dead other their miseriesâ— of w t superstitious Idolatrous womeÌ„ mourners y â— Lord by his prophet Ier. in deriding mocking reproching his people y â— Iewes who could not lameÌ„t their own sins speaketh thus Thus saith y t Lord of hosts take heede cal for y â— mourning womeÌ„ y t they may come send for skilful womeÌ„ y t they may come and let theÌ„ make haste take vp a lamentation for vs that our eyes may cast out teares and our eye liddes gushe out of water for a lamentable noyse is heard in Sion crying how are we destroyed and vtterlye confounded for we haue forsaken the land and our dwellings haue cast vs out as though they were weary of vs because of our iniquitie as they did in the last Earthquake 1580. wheÌ„ the neighbors on both sides of the streetes ran out of their houses for feare they woulde fall vppon them and met to gether in the middest of the streetes amazed at the terrible iudgementes of God then presently shaking the earth and driuing them out the which day and time I pray God giue vs grace alwayes to remeÌ„ber that with y e fiue wise virgins wee hauing bearing Lampes full of oyle in our hands we may so watch and expect the comming of the bridegroome that wee may bee readily prepared to meete him and be found worthy through his merites to returne with him vnto the wedding Therefore heare the woorde of the Lorde yee women and let your eares regard the wordes of his mouth and teach your daughters to mourne euerye one her neighbour to lament for death is come vp into our windowes is entred into our palaces to destroy the children without and the young men in the streetes c. Iere .9.17.18.20 Agayne the Prophet Ezechiel was shewed in a vision y e superstitioÌ„ abhomination of these Idolatrous women as they sate in y e temple of Ierusalem saying And y e Lord caused me to enter into the entry of the gate of y e Lords house which was toward y e North behold there sate a woman mourning for Tammuze Ezech. 8.14 Let mothers reade this after the death of their children especially newly married and be comforted Mourning mother As I lay in a traunce in the field saith Esdras I sawe in a vision a woman which mourned sore and lamented with a loude voyce and was grieued in heart and rent her cloathes and shee had ashes on her head Then I left my thoughts where I was occupied and turned me vnto her to
of the child was importunate vpoÌ„ Elisha to goe himself vnto her child said As the Lord liueth as thy soule liueth I wil not leaue thee vntil thou goe with me thine owne selfe wherupon Elisha theÌ„ arose went himselfe with her who met his maÌ„ Gehazi by the way returning from the child y t told him how he had layd the staffe vpon the face of the childe but he neither spake nor heard for all that neyther was he as yet awaked Wherfore Elisha weÌ„t forward on his iourney with the mother of the child when he came into the womaÌ„s house entred into his own chamber or lodging behold there he found the child dead layd vpon his bed TheÌ„ causing euery body to depart he shut the doore vpon himselfe the dead child prayed heartily vnto the Lord for the childs life After prayer he went vp lay vpon the child and put his mouth on the childes mouth his eyes vpon his eyes and his haÌ„ds vpon his hands stretched himselfe vpon him so y t at the last the flesh of the child waxed warme TheÌ„ he went from him walked vp down in the chaÌ„ber after went vp vpon the bed spread himselfe vpon the child agayn the secoÌ„d time then the child neesed vii times together opened his eies And when he saw the child restored to life he called to his maÌ„ bad him cal y e Shunamitesse his mother who being come vnto him he said vnto her heere take thy sonne with that for ioy reuerence she fel downe at his feet bowed her selfe to the ground then tooke vp her sonne went out and Elisha returned to Gilgall After this when the great famine was in the land of Israel it chaÌ„ced that Elishâ— came againe into this Shunamites house whose sonne he had restored to life and finding her now a widowe for her husband was dead hee prophesied vnto her the dearth of seuen yeeres to come willed her to prouide for her selfe in time saying vp and goe thou and thine house and soiourne where thou canst finde a commodious place to dwell in and whereas is plenty for the Lorde hath called for a Famine and it commeth also vpon the land for the space of vii yeeres And the woman arose and did after the counsell of the man of God went both shee and her houshold and soiourned in the land of the Philistins seuen yeeres And at the seuen yeeres end she returned out of the land of the Philistines home to Sunem her owne citie and countrie But so it was y t in her absence other naughty couetous persoÌ„s had takeÌ„ her house lands from her kept her out of her own possessions by force and disseason whereuppon she then poore widowe vrged through this wrong to come by her owne lawfully tooke her sonne with her and went out to complaine vnto the king Iehoram against those intruders and being come into the kings presence such was the woonderful prouidence of God that shee there found Gehazi the seruauâ—t of Elisha the man of God talking with the king as it fell out preparing an entrance indeede vnto her sute for the king being very desirous to heare of Gehazi of all the famous Actes and greate miracles done by Elisha his maister amongest all other thinges Gehazi tolde him howe that he had restored one dead to life and as he spake these wordes the woman knowing that he meant her sonne and wisely taking so good opportunity offered with that stept boldly vnto the king and called vpon him for her house and land wrongfully taken from her whom when Gehazi beheld and saw that she was his maisters hostesse of whoÌ„ he spake he presently to confirme his tale and former reporte sayde vnto the king My Lord O king this is the very same woman whom I spake off and this is her sonne whom my maister Elisha restored froÌ„ death to life And when the king asked the woman whether that were so or no she aunswdred that it was most true and that she was the woman indeede and the same was her sonne that was restored to life by Elisha Then the king without any further delay vpon the troth of y e matter known appoynted her an Eunuche or one amongst his chiefest officers and commaunded him to put her in possession of her owne agayne and to restore all that was hers together with all the fruites and profites of her landes since the day she left the citie or countrie euen vntill the time of her returne and so shee was iustly restored to that which was wrongfully withholden from her to her comfort and y â— glory of God that so graciously wrought in the heart of the king to doe her that good turne 2. King 4.8 c. 8.1 c. T Tekoitesse In Tekoah a citie of Iuda sometimes built by Rehoboam king of Israel and being sixe myles distant from Bethleem there dwelt a certayne subtile or wise woman whom Ioab Dauids captaine sent for to Ierusalem of purpose to vse her for a meanes to reconcile Absolom nowe out of Dauid the king his fathers fauour and a banished man for killing his brother Ammon that had defloured his sister Thamar And when she was come he being also a very suttle man taught her what to say and how by way of a parrable or darke phrase of speech she should describe vnto the king the death of Ammon by Absolom how she should best perswade the king to reconciliation saying I pray thee quoth he vnto her now put on mourning apparrell and annoynt not thy selfe with oyle but fayne thy selfe to mourne and to be as a widowe woman that hath now long mourned for the death of her husbaÌ„d and goe to the king and speake vnto him after this manner So the woman being thus taught her lesson before by Ioab what to say weÌ„t disguysed vnto king Dauid and falling prostrate before his feete vpon her face on the ground did her obeysance and said Helpe O king saue me desolate woman or els I perish The king seeing her in that woful plight said presently vnto her agayne woman what ayleth thee O my Lord quoth she I am indeed a widowe woman whose husbande is lately dead and thine handmayde had two sonnes who stroue and fought so long together in the field till the one slue the other because there was none to part them And now beholde the whole family is risen against thine handmayde and call vpon me saying Deliuer vs him that hath slayne his brother that he may be put to death for that his fact according to the law in reueÌ„ge of his brothers death which if I should do theÌ„ would they destroy the heire also of mine husband so they shal leaue to myne husbande neither name nor posteritie vpon the earth for that cause O king I am come to begge mercie pardon of thee for my sonne that is left
The king thinking her request but reasonable most graciously by and by saide vnto her woman goe home to thy house and take no thought for thy sonnes life for I will giue a charge concerning him that none shall hurt thee nor him Yet the woman to be further satisfied said vnto the king O my Lord O king this trespasse as touching the breach of the law whiche punisheth blood with blood let it bee on mee and on my fathers house I onely will beare the blame but let the king and his throne be guiltlesse I warrant thee quoth the king if any man touch thee or thy sonne bring him to mee for if he doeth but speake against thee he shall neither speake nor touch thee any more Yet the woman subtilâ—y purposing to vrge the king to bynd his promise with an oth for more assurance sayde againe vnto the king O but I pray thee let the king remember sweare by y e Lord thy God that thou wilt not suffer many reuengers of blood to destroy least they slay my soÌ„ne And with y t the king to put her out of al doubt sware vnto her saying as the Lord liueth womaÌ„ there shal not one haire of thy sonnes head fall to the earth nor perish Then the woman hauing thus farre preuayled with the king was bold vpon this aduauntage gotten in playne speeche to open her meaning vttered in that parrable and sayd I pray thee O king nowe let thy handmaid speake a word to my Lord the king say on quoth he O wherefore then quoth she hast thou thought suche a thing against the people of God Or why doth the king as one y t is faultie speake this thing giue contrary sentence against thy sonne Absolom that thou wilt not be reconciled and bring him agayne that is banished froÌ„ thee For as thou knowest we must all dye and we are as water spilt vppon the ground which cannot be gathered vp againe neyther doth GOD spare any person yet doth he appoynt meanes not to cast out froÌ„ him the man that is expelled but hath prouided wayes as Sanctuaries to saue them oft tymes whom man iudgeth worthy death Now because the people haue made me afrayd and that I thought they woulde haue killed myne heire therfore I thine handmayd deuised this with my self Now will I goe and speake vnto the king for the life of my sonne It may be that the king wil haue pittie vpon a widowe performe the request of his handmayde for the king verely thought I is mercifull wil heare the humble sute of a widowe and deliuer his handmayde out of the hand of many reuengers of blood and of the man that woulde destroy mee together with my sonne from the inheritaunce of GOD left by his father Therefore I thine handmayde I say presuming greatly vppon thy clemencie am come to speake of these thinges vnto my Lorde the king beseeching thee that the worde of my Lord y e king may now be comfortable vnto thine handmayd giue rest vnto me for I know my Lord the king is euen as an Angell of God in hearing of good bad of great wisedome to discerne right from wrong therfore the Lord thy God be with thee The king now perceyuing her drift that it was done by the subtiltie and deuise of Ioab demanded further of the woman this question saying woman hyde not from me I pray thee the thing that I shall aske thee Is not the hand of Ioab with thee in all this And hast thou not done it by his counsell and aduise As thy soule liueth my Lorde y e king quoth she I will not turne to the right hand nor to the lefâ— from ought that my Lorde the king hath spoken or demanded for euen thy seruant Ioab indeed bad me say as I haue sayde and hath put all these wordes in the mouth of thine handmayde yea and to the intent that I should change the forme of speech by speaking rather in a parable then plainely It was thy seruaunt Ioabs onely instruction and deuise that hath done this thing but my Lord the king is wise euen according to y e wisedome of an Angel of God to vnderstand al things y t are on y e earth neither caÌ„ any hide ought froÌ„ thee So y â— king graunted the woman of Tekoah hir request caused Ioab by by to sende for Absolom from banishmeÌ„t home to his own house but partly to couer herby his fatherly affectioÌ„ partly to shew some part of iustice towards his soÌ„ne AbsoloÌ„ to please y e people he yet coÌ„manded AbsoloÌ„ to keep his house not to come to y e court for a space this was he by this womaÌ„s meanes recoÌ„ciled into his fathers fauour agayn as ye may read at large 2. SaÌ„ 14. Thebitesse In Thebez a city in Canany there was a certayn womaÌ„ who when Abimelech y â— vsurper blooddy king besieged the citye and tooke it went vp together with other men women into a stronge towre within the same citie there to saue themselues as long as they might And when Abimelech himselfe fiercely came to batter downe this Towre as he stoode harde by the doore of the same to haue set it on fire purposing to haue burnte all the people therein This woman beeing more couragious then the rest tooke vp a peece of a mylstone cast it downe from the top of the Towre which by Gods iust iudgement fell directly vpoÌ„ Abimelechs head brake his brayn pan al to peeces wherupon Abimelech perceiuing himselfe to be wouÌ„ded to death by y e haÌ„d of a silly womaÌ„ in a great furie of mynd desperate rage called hastily to his page that bare his harnesse and sayde Draw thy sword slay me y e men say not hereafter of me to my reproch behold a woman siue Abimelech And wih that his page as desperately drue out his sworde and thrust his maister quite thorow so that he presently died This God by a miserable death tooke vengeance on this tyrant euen in this life y t by the feeble hands of a weake womaÌ„ to the preseruation of his people the terrour of al tyrants that oppresse them Glory be to his immortal name therefore for euer Iudg. 9.50.53 2. Sam. 11.21 V The ten Virgins Our Sauiour Christ to teach vs that it is not sufficient for vs to haue once geuen our selues to follow him but that we must continue perseuere vnto y e end without faynting or fayling in the mydway to the end he might warne euery man to make prouision in time to watch for his sodayn comming to iudgement put forth this similitude of x. virgins in the Gospel after S. Mathew saying The kingdome of heauen shal be likened vnto x. virgins which tooke their lampes and went to meete the bridgrome to doe him honour as the manner then was And fiue of these were wise and fiue foolishe The foolishe tooke their
the seditious our enemies preuaile without in the Towne are fires burninges and ruines of houses famine pestilence spoyling and destroying so that I cannot feede thee my sonne Nowe therefore my sonne if I shoulde die for hunger to whome shoulde I leaue thee being yet a childe I hoped once that whē thou shouldest come to mans state thou shouldest haue susteined mine age with meate drinke and cloth and after when I shoulde die to bury mee honourablie like as I was minded to burie thee if thou shouldest haue died before mee But nowe my sonne thou art as good as dead alreadie For I haue no meate to bring thee vp with all because of this great famine and crueltie of the enemies both within and without If thou shouldest die nowe amongst other thou shouldest haue no good nor honourable tombe as I woulde wishe thee Wherefore I haue thought good to chuse thee a sepulchre euen myne owne bodie least thou shouldest die and dogges eate thee in the streets I will therefore bee thy graue and thou shalt bee my foode And for that that if thou hadst liued and growne to mans state thou oughtest by right to haue nourished mee Nowe feede mee with thy fleshe and with it susteyne mine age before that famine deuoure thee and thy body bee consumed Render therefore vnto thy mother that whiche shee gaue vnto thee for thou camest of her and thou shalt returne into her For I will bring thee into the selfe same shape in the which the breath of life was breathed into thy nostrelles Forasmuch as thou art my welbeloued sonne whom I haue loued alwayes withall my strength bee therefore meate for thy mother an ignominie and reproch to the Sedicious that by violence haue taken away our foode Wherefore my sonne heare my voyce and sustayne my soule and my life and goe to thy ende that is determined for thee by my handes thy lotte bee in the garden of Eden and Paradise bee thou meate for mee and a rebuke and shame to the Seditious that they may bee compelled to say Lo a woman hath killed her sonne and hath eaten him So when shee had thus spoken to her sonne shee tooke the child and turnyng her face away least shee shoulde see him dye shee killed him with a swoorde and after cutte his bodie into certayne peeces whereof some shee roasted some shee sodde and when shee had eaten of them shee layd vp the rest to keepe The sauour of the fleshe rosted when it came out into the streetes to the people they sayde one to another see here is a smell of rostmeate Which thing came to the knowledge of the sedicious at length who went into the house of the woman and spake roughly vnto her why shouldest thou haue meate to liue with and wee die for hunger The woman then made them an answere and sayde vnto them Bee not displeased I beseeche you with your handmaide for this for you shall see I haue reserued part for you Sitte you downe therefore and I will bring it you that you may taste thereof for it is very good meate And by and by shee layd the table and set before them part of the childes fleshe saying Eate I pray you heere is a childes hande see heere his foote and other partes and neuer reporte that it is any other womans childe but mine owne onely sonne that yee knewe with mee him I bare and also haue eaten part and parte I haue kept for you Which when shee had spoken shee burst out and wept saying Oh my sonne my sonne how sweete wast thou to mee whiles thou yet liuedst and nowe at thy death also thou art sweeter to mee then honie For thou haste not onely fedde me in this most grieuous famine but thou hast defended mee from the wrath of the sedicious wherewith they were incensed towardes mee when the smell of the meate brought them into my house Nowe therefore are they become my friendes for they sit at my table and I haue made them a feast with thy fleshe After shee turned her to the seditious and badde them eate and satisfie them selues For why saide shee shoulde yee abhorre my meate which I haue set before you I haue satisfied my self therewith swhy therfore do you not eate of the flesh of my sonne Tast and see how weete my sonnes fleshe is I dare say you will say it is good meate What needeth pitie Ought yee to bee more moued therewith then a woman If yee will in no wise eate of the sacrifice of my sonne when as I haue eaten thereof mee selfe shall not this bee a shame for you that I shoulde haue better heart and greater courage then you Beholde I haue prepared a fayre table for you most valiant men why eate ye not Is it not a good feast that I haue drest for you and it was your will that I shoulde make you this feast It had been my part rather to haue been mooued with pitie of my sonne then yours and howe chanceth it therfore y t ye are more mercifull then I are not ye they that spoyled my house and left me no kinde of foode for mee and my sonne are not yee they that constrayned mee to make you this feast notwithstanding the great hunger that I haue why then eate yee not thereof when as yee were the authours and the causers that I did this deede The Iewes hearing this matter were wonderfully smitten into saddenesse Yea euen the gouernours of the Seditious beganne to stoupe when they heard of this so that they all in a maner desired death they were so amazed at this horrible acte Many therefore of the common people stale out in the night foorth of Hierusalem with all their substaunce to the Romanes campe and shewed Titus of this who wept thereat and was sory for the matter exceedingly holding vp his handes to heauen and crying Thou Lorde God of the worlde God of this house to whome all secretes are knowen whiche also knowest my heart that I came not against the Citie as desirous of warres but rather of peace which I euer offered them but yet the Citizens thereof euer more refused it although I oftentimes intreated them And when they destroyed one another by their ciuill discention I woulde haue deliuered them but I founde them alwayes like most fierce and cruell beastes nothing sparing them selues And this mischiefe is come nowe so farre that a woman hath eaten her owne fleshe being driuen therevnto by most extreeme necessitie I haue hearde and my forefathers haue tolde mee all the power that thou hast exercised in times past towardes them and their fathers howe thy name dwelt amongst them c. And nowe Lorde God c. if so bee thou wilt not deliuer this people into my handes I will gette mee hence from these most wicked men and flie away to saue my life least I also perishe in their sinnes when thou shalt ouerthrowe them as thou diddest Sodome and Gomorre c. For