were kept found at the kings charges for the space of a twelue moneth or one whole yeare with all manner of sumptuous apparell and gorgeous deckings vnder the haÌ„ds custody of y e foresayd Hege y t kings Eunuch keeper of y e kings Uirgins and women to the end the king might chuse one of them whome he fancâ—ed best to be his Queene For as the abuse of these countrey heatheÌ„ kings was great in inueÌ„ting many meanes to serue y â— lusts of Princes and ordayning wicked lawes that the king myght haue whose Daughter he would so had they three diuers houses appoynted for women to be keept in neere the King as one for them whyest they were Uirgins another when they were Concubines and for the Queenes an other euery house hauing a seueral man or an Eunuch to be theyr gouernour guyde and keeper as Hege who was the keeper generall of the first house of Women especially while they were Uirgins to adorne them puryfie them and send them fyrst to y t King Next Shaashgaz the Eunuch who was the keeper of the second house of the Women that were Concubynes that is such as were dislyked of the King the first night and came at him no more vnlesse it pleased him to call for them specyally by name And lastly Hathach the Eunuch who was keeper of the thirde house and namely of her that was Queene and serued her and attended vpon her person at the Kings commandement And when the course of euery Mayde or Uirgin came to goe into the King after that she had bin xii months a purifying according to the manner of women that is vi months with oyle of Myrhe other vi months with sweete odours so long were the dayes of those womens purification y t should go into y e king then looke whatsoeuer she asked or required of the Eunuch Hege whether it were apparel iewels or other ornaments for womeÌ„ y t was he bound to giue her when she went out of the womeÌ„s house vnto the king In the euening commonly she first went vnto the king and on the morow shee returned into the second house of women Concubines if the king disliked her neyther might she come any more vnto y e king except it pleased him to seÌ„d cal for hir specially by name So when Ester among other Uirgins was thus by coÌ„mission brought vnto y e kings â—ouse in Suâ—han vnder the handes of Hege keeper of the women the maide Ester so greatly pleased him that shee found fauour presently in his sight whervpon he thinking her meetest for the king in his iudgment therfore caused her things for purificatioÌ„ to be giuen her speedily with such things as belonged to her portion or state appoynted her seuen comly maidens out of the kings house of women Uirgins to attend vppon her person vnto whom also hee gaue chaunge or suites of apparel and other things of the best that was in the house of women both to her and her maydens Now when the course of Ester came y t she should goe into the king such was her modestie maydenly sobrietie that she desired no apparel iewels or any other ornament or thing to set forth her bewtie with brauery as others before her did but stoode to the Eunuch Heges appoyntment tooke whatsoeuer he said she should haue although sheeâ— might haue commaunded him as before appeareth but she by Gods prouidence finding fauour not onely in y e sight of Hege her keeper but also of all other that looked vppon her had al things giuen her by Hege her gouernour that might possibly adorne her and set her forth gorgeously and gallantly to the king And so Ester being brought vnto the king Asuerus into his house royally at Shushan in the moneth of Ianuary in the seuenth yeare of his reigne the king courteously tooke her vnto him and he loued her aboue all the women for she found more grace and fauour in his sight then all the other Uirgins yea and because he lyked her best he then set the crowne of the kingdome vppon her head made her Queene in steede of Uasthi this was in y e yeare of the world 3613. And for ioy of her y e king made a great most royall magnificall mariage feast which hee called Esters feast at which feast also for her sake hee not onely lyberallye released manye prouinces of their tribute y t was due vnto him but also gaue most large and princely gifts vnto his princes seruants prouinces And thus was her cosin Mardocheus dreame verified of her who dreamed a little before that a little fountaine became a floud of much water a light or lampe as bright glorious as y e sonne in his heighest orieÌ„t which floud sunne in troth he found to be his cosin Ester whoÌ„ he saw thus exalted to y t dignity of a Queene and maried to y â— great king Ashuerus to his no little reioycing her her peoples comfort as after shal appeare Then Mordecay her cosin being at y â— kings câ—urt to see y t soleÌ„nizatioÌ„ of her mariage feast charged her y t shee as yet shoulde in no wise declare or shew her kinred people of this her prefermeÌ„t And she thogh nowe a royall queene yet was as obedient vnto Mordecay her poore kinsman as wheÌ„ she was vnder his gouernmeÌ„t was nourished of him at home in his house kept al things close froÌ„ y â— king for y e space of 5. yeares did in euery thing after y e counsel aduise of her cosâ—n Mordecay to y e good exaÌ„ple of al childreÌ„ to their pareÌ„ts of one kinsmaÌ„ to another After this whilst Mordecay her cosin was in y e kings house it fortuned y t two of y e kings Eunuchs BiglhaÌ„ Terâ—she y t kept y e dore like traytours coÌ„spired the death of y e king sought to lay their violent hands on him to kil him which treasoÌ„ being known to Mordecay her cosin so soone as he vnderstood therof he straight waies came to Ester y t queene told it her she likewise by by in the yeare of the worlde 3614. went to the king her husbaÌ„d certified him therof in Mordecays naÌ„e which being inquisitioÌ„ found true the offâ—ndours like traytors were both put to death for it and the thing registred and written in the booke of Actes and Chronicles of the kings of the Meeds Persians Now in the yeare of the world 3619. the king hauing highly promoted one called Haman commanded al his Princes seruants people to doe this Haman reuerence honour it harned y t her cosin Mordecay being coÌ„manded yet would not do so to â—aâ—â—aÌ„ because he saw y t he was both an ambicious a proud man wherof Haman being aduertised by sycophants clawbacks of the court thinking it a small reuenge for him to fyle his hands on
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
death and hee laye no more with her And afterwarde when the tyme came that shee shoulde bee deliuered behold there were two twinnes in her wombe And in her trauell the one put out his hande and the midwife tooke and bound a red thred about his hand saying this is come out first but when hee plucked his hande backe agayne loe his brother came firste out And the midwife sayde how hast thou broken the breach vppon thee or the separation betweene thee and thy brother and his name was called Phares that is a parting And afterwarde came out his brother that had y e red thread about his had annd his name was called zarah y t is vpsproonge or rysing by whose monstrous byrth the haynous sinne of incestuous adulterie in the father and mother God would should be signified to all men Genesis 38. all Notwithstanding it pleased God afterwarde that of this Phares her sonne Christ Iesus our Sauiour should bee borne according to the fleshe as from the stocke and line of Dauid by Iuda which shame our Sauiour Christ did take vppon him to set forth his great humilitie who made himselfe of no reputation in this worlde but became a seruaunte for our sakes yea a worme and no man the reproch of men and contempte of the people and at length suffered the most shameful accursed death of the crosse to him therefore of all his creatures both in heauen and earth be rendred and giuen all glory prayse and thankes for euer and euer Amen Mat. 1.3 Thamar or Tamar the Daughter of King Dauid borne vnto him in Ierusalem about the eighte yeere of his reigne ther and in the yeere of the worlde 3077. was so bewtifull a young woman that Amnon her halfe brother fell greatly in loue with her insomuch that because it was hard for him to doe any thing to her and that he coulde not haue such accesse vnto her as he would by reason that she being a virgin was so straightly kept in her fathers house as virgins were accustomed in those dayes he therfore was so sore vexed that he fell sicke for loue of her and wist not what to doe vntill he brake his minde vnto his friende Ionadab who being a subtill fellowe and vnderstanding that he languished and pyned away for loue of his sister Tamar hee gaue Ammon his friend this counsayl saying lye down in thy bed make thy selfe sicke and when thy father shall come to see thee say vnto him I praye thee let my sister Tamar come and giue mee meate and let her dresse meate in my sight that I may see it and eat it of her hand where wee see y t there is no enterpryse so wicked that can lacke counsayle to further it So Amnon redilye followed this lewde counsayle of his friende and wente and layde him downe vpon his bed and made himselfe very sicke which when king Dauid his father heard he came to visit him vnto whome Amnon then sayd I pray thee O king let Tamar my sister come and make me a couple of cakes euen some delicate or daintie dish of meate in my sight that I may receiue meate at her hand Then Dauid mistrusting nothing sent home to Thamar and willed her to go to her brother AmmoÌ„s house to dresse him meat So Thamar went and visited her brother Ammon at her fathers commaundement and dressed him certeine deintie and delicate meate in his sight and brought it him to eate but he refused it And because he like a wicked man was ashamed to doe that before men which he was not affrayd to coÌ„mit in the sight of God he sayd cause ye euery man to goe from me So when euery body was gone out from him he sayd to Thamar now bring me thy meate into my chamber and I will eate it at thy hande Now when Thamar brought him his meate and sette it before him to eate Ammon tooke her and beeganne to force her to lye with him saying come lye with mee my sister Then shee seeing that sayde Naye my brother doe not force mee for no such thing ought to bee done in Israel commit not that follye against the lawe which saieth thou shalt not discouer the shame of thy sister the daughter of thy father Leuit. 18.9 For if thou doe alas quoth shee howe shall I put awaye my shame or whether shall I bee able to goe to couer my reproch As for thy selfe thou shalt bee counted as one of the fooles or as a lewde and wicked person in Israell Nowe therefore I praye thee speake rather to the king my father for hee will not denye mee vnto thee Howbeit Ammon burned so filthely in luste towardes her that hee would not harken to her vertuous wordes and good counsayle but being stronger in wickednesse then shee hee forced her and violently rauished and laye with her against her will shee being but fourteene yeares of age And then the flame of his hotte loue was quenched and the fyre of his malyce so kindled against her that the hatred wherewith he nowe hated her was greater then the loue wherewith hee before loued her And in a rage hee thrust her from him and with currishe speeche sayde vnto her vppe gette thee hence out of my sight Well quoth Thamar thou hast no cause thus to inâ—reate mee for this euil to put mee away is greater then the other that thou didst vnto mee Neuerthelesse hee would not heare her and there was no remedie but out of his house shee must needes goe therfore he called his seruaunts and commaunded theÌ„ saying put this woman now out from mee and locke the doore after her So Thamar beeing shutte out of his house and for shame wiste not whether to goe put ashes vppon her head and rente her gaye garmente of diuers colours and peeces such as the kings daughters that were Uirgines did vse to weare and was had in greatest estimation in those dayes And so went shee crying home to her owne brother Absoloms house but when her father king Dauid heard all these thinges hee was verye wroth with Ammon And Absolon when he vnderstoode the matter and cause of her complaynte by and by hee conceiuing sodeine vengeance in his heart against his brother Ammon for defiling thus his sister yet dissembling the matter a while tyll occasion serued in the meane while hee comforted his sister Thamar saying Hath Ammon thy brother bin with thee Now yet bee still my sister hee is thy brother let not these thinges greeue thine heart So Tamar remayned desolate in her brother Absoloms house who two yeere after tooke occasion to bee reuenged on Ammon for this villanie offred to his sister Tamar and at a banket made of purpose hee caused his men to kil him as hee satte at the table with the reste of his brethren And this was the ende of that wicked man Ammon by Gods iust iudgement for deflouring so pure and godly a Uirgin but espâ—ciallye for committing inceste
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
Christe many widdowes were in Israel in the daies of Elias when heauen was shut thrée yéeres and sixe monethes and the men dyed by reason of the great famine that was generally ouer all the land but vnto none of those widdowes was Elias the Prophet sent saue vnto a certaine poore widdowe in Sarepta a Citie of Sydon Luke 4.25 Whome God had commaunded there to sustaine him as 1. Kings 17.9 Honour widdowes that are widowes indéede that is take care for them that are left alone and haue no maner of worldlie meanes to helpe themselues with But if any widowe haue either children or nephewes let them her children friends and kinred learne first to shew godlinesse and kindnesse towardes their owne house and to recompence their kinred for that is an honest thing and acceptable before God Contrariwise if there be any that prouideth not for his owne and namely for them of his housholde and kinred he denieth the faith and is worse then an infidel 1. Tim. 5.3 Moreouer let not a widowe be taken into the number of those that shall haue the reliefe of the Congregation and be chargeable to the Church vnder threescore yeere old that hath béen the wife of one husband well reported of being continually giuen to euerie good worke And refuse the younger widowes But if any faithfull man or faithful woman haue widowes let them minister vnto them that is let the childe nourishe his mother being a widow or the kinsman or kinswomaÌ„ relieâ—e her poore kinswoman as nature bindeth them to their abilitie and let not the Church bée charged with relieuing such widowes that haue wealthie friends that there may be sufficient for them that are widowes indéede and lacke friendes and kinsfolkes all other worldly helpes and meanes to succour them 1. Tim. 5. all When the number of the Disciples grewe there arose a murmuring of the Grecians towards the Hebrwes because their widowes were neglected in the dailie ministring and distributing of the almes among the poore Acts. 6.1 Pure religion and vndefiled before God euen the father is this to visite the fatherlesse and widowes in their aduersities and to kéepe himselfe vnspotted of the worlde Iames. 1.27 The Lorde accepteth not the person of the poore but hée heareth the prayer of the oppressed The most high despiseth not the desire of the fatherlesse nor the widowe when shee powreth out her prayer Doth not the teares runne downe the widdowes chéekes and her crie is against him that caused them or wrong theÌ„ out by violence iniurie and oppression for from her chéekes doe they goe vpp into heauen and the Lorde which heareth her doth accept them and put those teares into his bottell And the Lorde which is a Iudge of widowes will not bée slacke nor the almightie which is the God of vengeance will not tarrie long from them til he haue smitten in sunder the loines of the vnmercifull and auenged himselfe of the vngodly till he haue taken the multitude of the cruell and broken the scepter of the vnrighteous til he haue iudged the cause of the widow and comforted the fatherlesse and oppressed with his mercie and rewarded their enemies according to their déedes Eccle. 35.13 The dutie of olde women THe elder women likewise teache and exhort as mothers or matrones that they bée sober honest discréete sound in faith in loue and in patience and that they bée in suche behauiour as becommeth holinesse not false accusers nor giuen to much wine but teachers of honest things that they may be able both with doctrine and good example of life to instruct the young women to be sober minded also and that they loue their husbandes that they loue their childreÌ„ that they be discréet chaste kéeping at home not running to and fro without necessarie occasion which is a signe of lightnesse that they bee good vertuous and subiect to their husbands y t the word of God bée not euill spoken of c. Titus 2.3 Cast away prophane and olde wiues fables exercise your selues vnto godlinesse 1. Tim. 4.7 Yee shall not vse witchcraft nor obserue times Leuit. 19.26 Let none bee founde among you that maketh her sonne or her daughter to goe through the fire or that vseth witchcraft or is a regarder of times or a marker or obseruer of the flying of foules or a sorceresse or a charmer or that counsaileth with spirites or a soothsayer or that asketh counsaile of the dead as the witch of Endor did for all that doe such things are abhomination vnto the Lorde and shal be stoned to death Deut. 18.10.11 Thou shalt not suffer a witch to liue Exod. 22.18 Soothsaying witchcrafte and dreaming is but vanitie and a minde that is occupied with fancies is as a woman that trauelleth Eccle. 34.5 The witches children and the séede of the adultresse and the whoore are both alike abhominable and detestable to GOD. Esay 57.3 Thrée sortes of men or women my soule hateth and I vtterlie abhorre the life of them A poore woman that is proude and a riche woman that is a liar and an old woman that doteth in lust and is become an adultresse Eccle. 25.2 Age is a crowne of glory when it is founde in the way of righteousnesse and is ioined with vertue els the wickedder they are the more they are to bée abhorred Pro. 16.31 The crowne of the aged old folkes is to haue much experience and the feare of God is their glorie Eccle. 25.34 Oh howe comely a thing is wisdome vnto aged folke and vnderstanding and prudencie to men and women of honour Eccle. 25.4.5 Speake thou that art the elder for it becommeth thée but yet so that it be with sounde iudgement and hinder not musicke powre not out great sentences or words of importance where there is no audience shew not foorth wisdome out of time Eccle. 32.3 Oh howe pleasaunt a thing is it when gray headed folkes can behaue them selues iustlie and when the elders can giue good counsaile Eccle. 25.5 The bewtie of young women is their strength and the glory of the aged is the gray head Pro. 20.29 They that haue gathered nothing in their youth how should they finde reliefe sustenance in their age Eccle. 25.3 They that are olde in wicked life the sinnes that they committed in their youth shall come to light to their distruction as in Daniell 13. 52. appeareth in the storie of the two olde leacherous Iudges Though the wicked liue long yet shall they bée nothing regarded and their last age shal be without honour Wisd. 3.17 But though the righteous bee preuented with death yet shall hee bee at rest For the honourable age is not that which is of long time neither that which is measured by the number of yeeres but wisdome is the gray haire and an vndefiled life is the olde age Wisd. 4 7â— 8.9 Therefore better is a poore and wise childe then an old and foolish woman that will not bée admonished Eccle. 4.13
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
meete him and to folow and go with him to y e wedding chamber of his celestiall paradise to do him perpetuall honor least if ye make no prouision in time for oyle to your lamps but suffer them to go out and be quenched for lacke thereof whiles ye go to buy oyle for your lampes the bridgrome come and finding you absent and vnreadie go his way and shut the gate of heauen against you and so you afterwarde bee fayne to seeke that which yée haue contemned and all too late to cry Lorde Lorde open to vs but then he will answer and say vnto you verily verily I know ye not neyther will I open vnto you because yee haue once giuen your selues to follow me but haue not continued but fayled in the mid-way Watch therefore I say and be your selues like vnto the wise virgins and seruants that waite for the bridgrome maister when he will come and returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly For yée knowe neyther the day nor the houre when the sonne of man will come Math. 25. 1. c. Luk. 12.36 FINIS THE Seuenth Lampe of virginitie conteining the acts histories liues deaths of all maner of women good and bad mentioned in holy Scripture as well by name as without name set forth in alphabeticall order with the signification and interpretation of most of their names and in some part paraphrastically explaned and enlarged for the better vnderstanding of the story and benefite of the simple reader ¶ Wherevnto are added for the affinitie they haue with some part of the Scripture the liues and storyes of sundrie suche other women as are mentioned in the thirde booke of Macchabees and Iosephus A treatise very necessary pleasant and profitable for sundrie good vses and purposes especially to the true imitation of vertue and shunning of vice by example in all women kinde Newely collected and compiled to the glorie of God and benefite of his Church by the saide T. B. G. Prouer. 31.29.30.31 Many daughters through the feare of the Lord haue done vertuously and gotten thereby great renown giue them therefore of the fruit of their hands and let their own workes prayse them 1582. The seuenth Lampe of Virginitie Conteyning the names actes and hystories liues and deathes of all manner of women mencioned in holie Scripture as well by name as without with the interpretacion of euery of their names set foorth in Alphabeticall order A Abi or after some translation Abiiah signifieth by interpretation an â—ome time ready my Father the will of the Lorde c. SHe was the daughter of Zachariah the Sonne of Ierobam king of Israel or as Lyranus thinketh of Zacharie the Prophet whome Ioas the king of Ierusalem stoned to death and being after the wife of Ahaz the good king of Iuda she bare vnto him a vertuous sonne called Hezechiah which afterwarde also was a godlie and zealous king of Iuda as yee may reade at large 2. Kings 18.2 2. Chro. 29.1 Abia or Abiah signifieth my fathers plentie father Lorde the father was the will of the Lord. She was the daughter of Machir Prince of Giliad and wife of Hezron the sonne of Phares who married her when she was three-score yeere olde in the yeere of the worlde 2358. and she bare vnto him two sonnes the one named Segub in her husbands life time the other after his death called Ashur that was Prince of Tekoa at a Towne called Bethlehem or Caleb Ephratah belonging to the tribe of Iuda 1. Chro. 2.21.24 Abiahil or Abihail or Abiaiei signifieth Father of strength of the host or of riches a vaunt mure or forewall father Also father of griefe of light or of prayse She was the wife of Abishur and bare vnto him two sonnes called Ahban and Molid 1. Chro. 2.29 Abigail or Abigal or Abigael signifieth my fathers ioye reioâ—ing or gladnes or the father of reioysing She was the wife of the Churle Naball the Carmelite and a woman man not only beautifull but of a singuler wisedome withal For wheÌ„ her faithfull and diligent seruantes told her how her husband had rayled on Dauids messengers and currishly driuen them away without anie victuals or sustenance to relieue their master Dauid and his weary souldiers in their necessity And being counselled by her wise seruants to take heed therfore y t some mischiefe came not vnto her her familie through her negligence her husbaÌ„ds their masters wickednesse She then like a wise woman not contemning the iudgement of her vertuous seruauntes as Iob teacheth chap. 31.13 but following their aduice tending to so good purpose wisely considered the greate perill and daunger that might arise of the wilful occasion offered by her foolish husbands niggardship both to her selfe and all her familie and by and by made greate hast and loaded her Asses with sundry kinds both of good and fresh victuals and sent them foorth by her owne seruants to relieue Dauid and his men Which shee did vnawares to her husband because she knew his crooked nature to be such that he would rather haue perished then consented to that her wise godly and charitable enterprise Yea she her selfe also like a couragious and bold woman without any feare as she that doubted not but to pacifie the fuâ—ie of the Lyon rode after and followed her men with speede to appease the wrath of Dauid and as she was ryding a priuy way to shun the multitude the prouidence of God was so that she met Dauid and his men by the way vpon the side of an hill comming towardâ—s Carmell where her husband and she dwelt and full determined vtterly to haue destroyed her husband all that he had by the dawning of y e day following to haue left none to pisse against the wall as her seruants had foretold her Then she perceiuing the vnlawfull othe vniust fury of Dauid prouoked against her and hers for her husbands only offeÌ„ce lighted downe of her Asse and falling flat on y e ground before Dauid at his feete she with all reuerence to Dauids kingly personage wisely gaue apt remedies for y e sore mischiefe of her husbaÌ„d Nabal in recoÌ„peÌ„ce of her husbaÌ„ds nigardly denying victuals she first preseÌ„ted Dauid with abuÌ„dance of presents gifts of corporal food or sustenaÌ„ce and for her husbaÌ„ds rayling churlish laÌ„guage she gaue Dauid sweet pleasant words made this her learned oration huÌ„ble peticion or request vnto him and sayd O my Lord I haue coÌ„mmitted the iniquity I pray thee therfore let thine haÌ„dmayd speake vnto thee heare thou y e words of thine handmayden Let not my Lord I pray thee regard this wicked man Nabal who hath requited thee euill for good For as his name is so is he Nabal is his name and folly is with him But I thine handmayd saw not the young men of my Lord when thou sentest theÌ„ Now therefore my Lord as
his daughter to be her handmayde and seruaunt And afterwarde when Rahel perceiuing shee was barren and could beare Iacob no children she gaue Bilha her mayde vnto her husband to be his wife who conceiued by Iacob and brought him forth two sonnes The first called Dan the second called Nepthali Afterwarde Bilha and her mate zilpha went with Iacob to meete Esau and was placed formost with her children in the company and meeting Esau did him first reuerence and obeysaunce Then at the commaundment of Iacob she reformed her selfe of her Idolatrie and resigned vp vnto him her earinges Idols worshipped God aright with him and all the rest of his housholde yet after this that is in the yeare of the world 2275. Ruben the eldest Sonne of Iacob went and lay with this Bisha his fathers Concubine and caused her to commit adulterie to her shame and his curse giuen of his father vnto whose eares the vile fact came as appeareth Gene. 29.29.30.3 c. 33.2.6.35.4.22 46.25.49.3 1. Chro. 7. 13. Bithiahâ— or Bethia signi the Daughter or measure of the Lord. She was the daughter of Pharaoh and wife of Mered or after some â—he first wife of Ezrah and the mother of Mered. Read 1. Chro. 4.18 C Calmana signi a nourishing gift or present She was one of the two daughters of Adam and Eue sister to Delbora and wife to Rayn her owne brother by whom the worlde was first replenished as appeareth in Graftons Chronicle fol. 27. Candaces signi chaunged hauing breach of minde a cleane or the purest hauing in vse it is a common name to all the Queenes of Ethiopia Shee was the Queene of Ethiopia who sending her Eunuch or chiefe gouernour that had the rule of all her treasure to Ierusalem as hee rode in his charyot reading Esaye the Prophet was by the waye met with of Philip who baptised and instructed him in the true vnderstanding of the scripture he read and conuerted him to the Christian fayth by preaching vnto him Iesus so that he worshipped God aright at Ierusalem Acts. 8.27 Cleopatra signi the flourishing glory or ioy of the countrey or of the Father Shee was the daughter of Philometor king of Egipt who in the yeare of the world 3981. being first giuen in maryage by her father vpon good lyking to Alexander the sonne of noble Antiochus Epiphanes king of Syria and royally maryed with great glory after the manner of Kinges at the Citie of Ptolomays afterward vpon displeasure causeleâ—se taken by her father against her husbande she was taken away from him againe and giuen by her vnnaturall father to Demetrius the sonne of Demetrius and so became his wife also hauing now two husbands alyue as appe 1. Ma. 10.75 11.12 The Prophet Daniel also prophecyeth also of the faythfulnesse constancie of one Cleopatra a bewtiful Woman that was the daughter of Antiochus the great king of Syria wife to Ptolomeus Eptphanes king of Egypt saying in this wise Hee that is Antiochus shall set his face to enter with the power of his whole kingdome and his confederates with him agaynst Ptolomeus thus shall hee doe and hee shal giue him the daughter of women to destroy hym But she shall not stand on his side neyther before him meaning that Antiochus should giue his daughter Cleopatra to Ptolomeus to destroye him with her bewtie betray him to her father after his aduice or if that serued not he woulde destroy him together with his daughter by that marriage vnder pretence of friendship for hee lyke a moâ—t couetous and cruel wretch regarded not the lyfe of his daughter in respect of the kingdome of Egypt which hee chiefly shotte at yet for all that Daniell prophecied that she shoulde not agree to her fathers wicked counsayle but shoulde loue her husband as her duetie required and not seeke his destruction for her fathers pleasure or any friend in the world beside Read Dani. 11.17 Cozbi signi a Lyer leauing off as flowing as a fludde Shee was the Daughter of zur Prince of Midian who playing the harlot with zimry the Israelite and sonne of Salu and being taken in the verye committing and doing of the filthy facte of adulterie was by zealous Phinees the sonne of Eleazar Gods execucioner of his iust wrath thrust quite through her belly and slayne as she laye together with zimry her adulterous mate Which zealous fact of Phinies so pleased God that therefore the Lorde not onely turned awaye his wrath and caused the plague to cease which hee had sent vppon the Israelites for committing both corporall and spirituall whooredome with the woman of Moab and following their idolatry but also God made the couenant of priesthood to remaine with him and his for euer as appeareth Numb 25.6.7 D Damaris signi a little or a prety wile a still heed She was a certaine godly and deuout woman dwelling at the Citie of Athens who with Denis Areopagita and others beleeued the Gospell preached by S. Paule and was conuerted to the Christian fayth Acts. 17.34 Deborah or Debbora signi a word a Bee good vtteraunce a babler speecâ—e Shee was the wife of one Lapidoth and a Prophetesse who after the death of Ehud and Shamgar was the fourth Iudge and gouernesse of the people of Israell and iudged them by the spyrite of prophecy in resoluing of controuersies and doubtes declaring vnto theÌ„ y e wil of God And in the yeare of the world 2766. when y e childreÌ„ of Israel were giuen by the Lorde for their sinnes into the handes of Iabyn King of Canaan and inuaded by Sisara his captaine and a great hoste of enymyes They went to Deborah vnto her house that dwelte vnder a Palme tree betweene Ramah and Bethel in Mounte Ephraim and in great sorrowe and lamentation asked her aduise who vnderstanding the matter sente presently for Barack who being come she sayde vnto him hath not the Lorde GOD of Israel reuealed vnto mee by the spirite of prophecie and commaunded thee saying goe to Mounte Tabor with ten thousand men And I saieth the Lord wil drawe vnto thee to the riuer Kison Sisera with all his huge hoste and delyuer him into thy hande But Barak seeing his owne weakenesse and his enemies power desired Deborah the Prophetesse to goe with him to assure him of Gods will from tyme to tyme saying If thou wilt goe with me I will goe But if thou wilt not goe with me I will not goe Then sayd Deborah I will surely go with thee as thou desirest but for thy distrust and doubtfull minde knowe thou this that this iourney which thou takest shall not therefore be for thine honour for the Lorde shall sel Sisera into the handes of a woman So Deborah arose and went with Barak and all his host to Kedesh And when she saw Sisera and his army come ready to wage battell with Barak she still incouraged him to the enterprise by assuring him of Gods fauour and ayd saying vp
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
y e people had giuen her and gaue the Canopie which she had taken from his bed for an oblation to the Lord. So the people reioyced as the vse is by reason of the victory for the space of three moneths and Iudith remained with them in Ierusalem by the Sanctuarie And after this euery one returned home to his owne house inheritance And Iudith went to Bethulia remained in her owne possession was for y e time right honorably taken in all the countrey land of Israel Unto her vertue also was chastitie ioyned so y t although many desired her yet she neuer knew man nor companied w t any all the dayes of her life after that Manasses her husband was dead and gathered to his people But on the high solemne feast dayes she went out with great worship increased more more in honor waxed old in her husbands house where when she had been a widow three yeeres foure moneths was become an 105. yeres old After that she had made her maide Abra free and distributed her goods to them y t were neerest of her kinred to her husband her she died in Bethulia there was most honorably buried beside her husband Whose death the Iewes or people of Israel lamented with mourning vii daies together euery yeere solemnized y e day wherin she got the victorie as a holy day to be kept for euer amōg their fastiuall daies And there was none y t made the childrē of Israel any more afraid in the dayes of Iudith nor along time after her death There was another woman called Iudith which was the daughter of Beeri an Hittite one of the wiues of Esau who with her mate Bashemath was a griefe of mind to Isaac Rebecca her father mother in lawe for her disobedience and rebellion towares them Gen. 26. 34.35 K Keren-happuch or Cornu-sibii signifieth the horne or childe of beautie She was the youngest of Iobs three daughters that he had after his fall and sister to Ieminah and Kezia a verie beautifull virgin as her sisters were vnto whom Iob her father gaue an inheritance amōgst his sonnes to her preferment and portion Iob. 42.14 Ketura or Cetura or Chethura signifieth smelling sweete like spices or perfuming or bound a good sauour Shee was the second wife or concubine of Abram whom he tooke as some think whiles Sara was yet aliue and who bare him vi sonnes as appeareth Gen. 25.1.2 Kezia or Cassiam signifieth as pleasant as Cassia or sweete spice Shee was the seconde daughter of Iob a most beautifull comely woman and virgin vnto whom also with her sisters Ieminah and Karen-happuch her father gaue an inheritance for her portion among their brethren Iob. 42.14 L Lea or Lia. signifieth painfull or weeried Shee was the eldest daughter of Laban the sonne of Nahor Abrahams brother and sister to Rahel but being bleare eyed or squint eyed shee was nothing so faire and beautifull as her sister Rahel was yet when her sister Rahel for whom Iacob serued seuen yeres should haue been giuen vnto him in marriage y e same night after the wedding feast kept by Rahel her father to prefer his eldest daughter in marriage before the yōgest especially being somwhat deformed couered his daughter Leahs face with a vaile in signe of chastitie shamefastnesse as the maner of virgins or young maried wiues then was so in the darke in steede of her sister Rahel brought her to bed to Iacob who lay with her and so she preuented her sister Rahel in marriage became Iacobs first wife this was in the yeere of the worlde 2252. And her father gaue his maid Zilpa to Leah to be her waiting maid seruant Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister But when the Lord saw that Lea was despised not so well beloued of her husband Iacob as her sister was shee in her affliction had recourse vnto God by prayer because children are a great cause of mutuall loue betweene man wife he heard her prayer and made deformed Lea fruitfull faire Rahel barren so y t the same yeere Leah conceiued bare a sonne called his name Ruben saying Because the Lord hath looked vpon my tribulation giuen me a childe now therefore my husband will loue me And the next yeere being the yere of the world 2253. she conceiued againe bare another sonne called his name Symeon saying because the Lord hath heard that I was hated therefore he hath giuen me this sonne also And in the yere 2254. shee conceiued againe the third time bare a sonne called his name Leuy saying Now at this time will my husband keepe mee commpanie because I haue borne him three sonnes Lastly in the yeere of the world 2255. she conceiued bare him another sonne called his name Iudah saying Now will I praise the Lord so she left bearing Afterward when she saw that for her fruitfulnes she was enuied of her barren sister Rahel that she her selfe also now had left bearing then shee gaue Zilpah her maid vnto her husband Iacob to wife who bare him a sonne Leah called his name Gad saying God doth increase me with a company or multitude of children Again Zilpah her maid conceiued and bare another sonne whose name Leah called Asshur saying Ah blessed am I for the daughters will blesse me After this in the yeere of the world 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field found certaine hearbes called Mandrakes whose roote hath a certaine likenes of the figure of a mā and brought them home vnto his mother Lea. And when Rahel her sister heard thereof she went to Lea her sister desired her to giue her of her sonnes Mandrakes but Lea vnwilling so to do answered said to her sister Rahel Is it not enough that thou hast taken away mine husband but wouldst take away my sonnes Mandrakes also Wel quoth Rahel let him sleepe with thee this night for thy sonnes Mandrakes And so Iacob cōming out of the field at euening Lea went out to meet him and said Come in vnto me lie with me this night for I haue bought paid for thee with my sonnes Mandrakes So Iacob did and God heard Leah and she conceiued by him that night bare vnto Iacob the fift sonne called his name Issachar saying God hath giuen me my reward because I gaue my maide to my husband In which wordes she offended because in steede of acknowledging her fault shee boasteth there as if God had rewarded her therfore After that in the yeere of the world 2257. Lea conceiued againe and bare Iacob the sixt sonne of her owne bodie called his name Zebulim praysing God and saying God hath indued me with a good dowry now will mine husband dwell with me because I haue borne him
Idols were the cause that Rahel and some of Iacobs family worshipped strange Gods as appeareth Gen. 35. where Iacob was commaunded by GOD to clense his houshold and to cause them to put away the strange Gods from among them and to worship God aright in Bethel So when Iacob Rahel were gone LabaÌ„ hasted after as fast as he could ouertaking Iacob Rahel at Mount Gilead there he chid Iacob for stealing away his heart carrying away his daughters without leaue taking of him made no litle ado with Iacob for his Gods saying Wherfore hast thou yet stollen away my Gods for he wist not y t Rahel his daughter had stollen them and therefore hee layde them to Iacobs charge But Iacob altogether ignoraunt of such matter guiltles bad Laban make search for his Gods saying search thou all y t I haue with whoÌ„ thou findest thy Gods let him not liue Wherevppon LabaÌ„ began and searched Iacobs tent Leas tent the two maydens tentes but found not his Gods and when he came to search Rahel his daughters tent she hauing hid his Idols in the Cammels lytter sate downe vpon theÌ„ as her father was ruffling about the place where she sate she said vnto him O my Lord be not angrie y t I caÌ„not rise vp before thee for the custome of women is vpon me so the thing for all his searching was not known TheÌ„ after a litle chiding had betwixt Iacob LabaÌ„ there was a couenaÌ„t of peace made betwixt them vppon condicion y t Iacob should vse Rahel Lea his wiues wel to take no mo wiues vnto theÌ„ to vexe them whervnto Iacob easily grauÌ„ted so LabaÌ„ hauing blessed Rahel Lea his daughters he took his leaueâ— departed back again Iacob went on his iourney to meet Esau his brother placing his wife Rahel her soÌ„ne Ioseph last y t they might be furthest froÌ„ daÌ„ger wheÌ„ she met her brother in lawe Esau Rahel drew neere did reuerence vnto him and so tooke her leaue departed safe with Iacob vnto Sichem And when she was going vp with her husbaÌ„d to Bethel to dwel she put away the strange Gods that she had stollen from Laban her father and earinges that houng in her eares and gaue them to Iacob when he reformed his housholde who tooke her Idols and superstitious trashe and hidde them vnder an Oke by Sichem And when she departed from Bethel and came within halfe a dayes iourney to Ephrath Rahel there by the way trauelled with her second child and in traueling beeing in greate paynes and sore labour the mydwife to comfort her sayde vnto her feare not Rahel for thou shalt haue this sonne also but she through sore and perillous labour being about to yeelde vp the ghost euen in the byrth called her childes name Benony y t is the sonne of my sorrow but his father Iacob called his name Beniamin and so she died in childbed in y e yeere of the world 2275. after that she had bin married 23. yeeres to Iacob shortly after y e death of her nurse Rebecca was buried in y e way to Ephrata which is BethleheÌ„ in y e border of BeÌ„iamin where Iacob caused a piller of stone to bee set vpoÌ„ her graue as a ceremony to testifie the resurrectioÌ„ to come not generally reueyled which piller was euer after called Rahels piller or graue or sepulchre stone Gen. 29.30.31.33.35.48.7 1. Sam. 10.2 After whose death y e prophet Ieremy loÌ„g after did coÌ„pare y e destruction captiuity of the Iewes to y e destructioÌ„ of the Beniamites or Israelits saying This saith y e Lord a voyce was heard on hye mourning bitter weeping Rahel weeping for her childreÌ„ refused to be coÌ„forted because they were not aliue but dead y t is the Beniamites Israelites were so destroyed y t if Rahel the mother of Beniamin coulde haue risen againe to seeke for her children she should haue found none remayning Ier. 31 15. Which prophecie of Rahel her children was afterward fulfilled at the byrth of our sauiour Christ Iesus when y e cruel blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before by causing all the young children vnder 2. yeeres old y t were in Bethlehem to be slaine of purpose to kil Christ among them but al in vain for mauger his head Christ did doeth raygne a king blessed foreuer Math. 2.18 Rebecca or Rebekah sig great patience much sufferance she that hath beene well rewarded Gods glorie bearing afausone grosse or welfauoured wenche c. Shee was the daughter of Bethuell the sonne of Milcha the wife of Nahor Abrahams brother borne in the yere of the world 2118. and sister to Laban who being a very fayre maide and bewtifull virgin vnknowne of man as she went on a tyme with a pitcher vpon her head to the common wel without the Citie to drawe water it chaunced Abrahams seruant or stewarde whom he had sent to get a wife for Isaak his Sonne to stand by the same well with ten Camelles lying thereaboutes who when the mayde had filled her potte and set it vpon her head ready to goe away desired her that he might drinke a little of her water And she very courtuously set downe her potte and not only gaue him drinke but also shee powred out the reste into the water trough and ranne againe to the well and drewe water for his Camelles also vntill they had all dronken their fill Then Abrahams man perceyuing thereby that God had hearde his prayer and graunted his request to make his iourney prosperous in that hee sawe this was the woman whome God had prouided for his maisters Sonne tooke out two golden eareringes of two sicles weight which were worth 32 s and two bracelets of golde weighing ten sickels which were worth 23. poundes and gaue them to the mayde demaunding whose Daughter shee was I am quoth Rebecca the Daughter of Bethuel the Sonne of Milcha which shee bare vnto Nahor Then tell mee I praye thee sayde the man is there â—oome in thy fathers house to lodge in yea quoth shee there is both roome and lodging and also both lytter and prouender enough for your beastes Blessed bee God quoth hee that hath dealte so mercyfullye with my mayster and hath brought mee the right waye to my maysters Brothers house Then Rebecca hearing him speake of her fathers Brother ranne home and told al things what the man had sayd in the presence and hearing of Laban her brother who beholding the earinges and bracelettes vppon his sisters handes and marking what shee said ranne presentlye forth to meete the manne and with gentle entertainment brought him home into the house and sawe his Camelles drest and prouided for of prouender and when he had so done hee set meate also before the man to eate but the man would not eate before he had done his maisters message and declared the cause wherefore
was priuily made long agoe betwixt her and mee in all places where we became Then Abimelech the king gaue Abraham beeues sheepe men seruants and maide seruants and greatly inriched him also restored vnto him Sarah his wife giuing him leaue to depart and dwell where hee woulde in his Dominion but before Sara departed as God had suffered this Heathen king to doe vnto her husbande so nowe hee reproued Sarah his wife also for her dissembling lying Behold I haue giuen thy brother a thousand peeces of siluer beholde he is in the vaile of thine enemies to all that are with thee and to all others as if he had said Sara seeing God hath giuen thee an husbande as a vaile or defence yea such a head as with whom thou maiest bee preserued from all dangers thou hast done euill to vse this dissimulation with mee in calling him thy brother that is indeede thine husbande Then Abraham prayed vnto God for Abimelech God heard his yrayer and healed Abimelech and his wife and his maid seruants so that they conceaued afterwarde and bare children for before the Lorde had taken away from them the gift of conceauing and shut vp euery wombe in the house of Abimelech because of Sara Abrahams wife Now the Lord visited Sara while shee was in the land of the Philistines at Gerar so that shee through faith receiued strength to conceaue seede and brought foorth a sonne in her olde age at the time appointed of God according as he had promised by the Angel because she iudged him faithfull that had promised So that of one woman euen of her y t was as one dead past age there sprang so many as y e starres of the skie in multitude as the sand in the Sea shore which is innumerable Heb. 11.11 12. And Abraham called his sonnes name Isaack and when the childe was borne shee accused her self of ingratitude in that shee did not beleeue the Almightie and said God hath made me to reioyce all that heare will reioyce with mee who woulde haue said to Abraham that Sara should haue giuen children sucke for I haue borne him a sonne in his olde age After this when Sara saw and perceiued Ismael the sonne of Hagar her maide as he plaied with Isaak mocking and deriding Gods promises made to Isaak which the Apostle to the Galathians 4.29 calleth persecution she complained thereof vnto Abraham and saide Put away or cast out this bond maid and her sonne for the sonne of this bond woman shall not bee heire with my sonne Isaak Which thing was very greeuous in Abrahams sight because hee loued Ismael But God saide vnto Abraham Let it not greeue thee for the childes sake or his mother but in all that Sara shall say vnto thee heare her voyce for in Isaak shall thy seede bee blessed that is the promised seed shal be counted from thy sonne Isaak borne of Sarah and not from Ismael Rom. 9.9 Then Abraham followed his wife Saraes counsaile and put away Hagar and her sonne foorth of his house who after liued in the wildernesse of Paran and troubled Sara no more Finally when Sara was an hundred and seuen and twentie yeeres olde in the yeere of the worlde 2145. she died in Kyriath-arba otherwise called Hebron in the land of Canaan and was buried in the double caue of the field Machpelah ouer against Mamre which is Hebron which Abraham her husband bought of the sonnes Heath called the Hittites of purpose to bury Sara for whose death he greatly lamented and mourned after her to be a place of common buriall for all his her posteritie for euer And after the death of Sarai Abraham tooke him another wife called Keturah by whom he had diuers sonnes Gen. 11.29 12.5.13 c 13.1.16.17.15.21 18.6,9.11.12 c. 20. 21. 1.2 c. till verse 15. 23.1 reade Iosephus fol. 180.181 Sarra or Sara sig my princehood a prince and as before in Sarai She was the only daughter of one Raguel and Anna or Edna that dwelt in Rages otherwise called Ecbatane a Citie of the Medes where Sarra hauing had seuen husbandes one after another in her fathers house the men before they had lien with her were all one after another by Gods prouidence and permission who had reserued Sara to be wife for young Tobie as afterwarde shall appeare slaine by the euill spirite or Diuell called Asmodius to the great discomfort and heauinesse of the young woman and her friendes And yet to aggrauate her sorrowe and griefe the more Beholde her fathers maides when shee did correct them for their faultes woulde slaunder her cheek and reproue her on this wise saying Doest thou not know that thou hast strangled thine husbandes Thou hast had nowe seuen husbands neither wast thou named after any of them Wherefore doest thou beate vs for them if they bee dead goe thy way hence to them and God let vs neuer see sonne nor daughter of thee more vppon earth thou killer of thine husbandes wilte thou slay vs also as thou hast slaine seuen men When Sara hearde these wordes shee was very sorowfull so that shee thought to haue strangled her selfe But beeing better aduised shee saide with her selfe I am the onely daughter of my father and if I doe this I shall slaunder him and shall bring his age to the graue with sorrow Whereupon shee cast aside all suche wicked and vngodly thoughtes as at the first oppressed her and in great pacience betooke her selfe to fasting and prayer with all deuotion and godlinesse in so muche as in the midst of her griefe and affliction shee got her vp to an high chamber of her house where shee continued three dayes and three nights without meate and drinke in heartie prayer towarde the windowe beseeching God with teares that hee would vouchsafe to loose and deliuer her from this rebuke or els to take her out of the earth saying as before in the first Lampe of Uirginitie Page 39. After prayer shee came downe from her chamber and praysed the Lorde And note that at the very same instant that shee made her prayers old Tobie also made his prayers to God beeing rebuked of his wife Anna and both their prayers came together and were heard receiued also at one time before God who thereupon to both their comfortes sent his good Angel Raphael to heale them both that is to take away the blindnesse of Tobie and to giue Sarra for a wife to Tobias the sonne of Tobit and to binde Asmodius the euill spirite because shee belonged to young Tobie by right For young Tobie being sent by his father to Rages where Sara dwelt conducted all the way by the Angell Raphael when they were come neere to Rages the Angell saide to the young man Brother to day wee shall lodge with Raguel who is thy cosin hee also hath one only daughtâ—r named Sarra I will speake for her that shee may be giuen thee for a wife for to thee doth
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
and cannot goe backe O my father quoth shee if thou hast opened the mouth so vnto the Lord doe with me as thou hast promised seeyng that the Lorde hath auenged thee of thine enemies the children of Ammon Howbeit yet before thou performe thy vowe doe thus much for me suffer me I pray thee for the space of two monethes that I may goe to the mountaines and bewayle my Uirginitie together with my fellow Uirgins so Ieptah gaue her leaue sent her away And she went with her companions and lamented her Uirginity vpon the mountaynes because it was counted a shame in Israel to die without children And after the end of two moneths she returned againe vnto her father who slue her and sacrificed her according to his vowe that he made And euer after it was a custome in Israel that the daughters and virgins of Israel went yeere by yeere to lament the death and Uirginitie of the daughter of Ieptah the Gileadite foure dayes in a yeere vppon the mountaynes Iudges 11. 34. c. Ieroboams wife Ieroboams wife when her sonne Abijah fell sicke at her husbands request tooke a present of ten loaues cracknels a bottel of hony as y e custome was and because she would not be knowen to be y e Queene shee disguised herselfe and so went vnto Syloe to the Prophet Ahiiah and there feining her self to be another woman then the wife of Ieroboam she asked counsel of him what should become of the young maÌ„ her sonne whether he should liue to succeed his father in the kingdomâ— or die of that disease But the Prophet albeit he was blynde and his eyesight decayed for age yet hauing her coÌ„ming vnto him reuealed by God before hande and her craft and subtletie disclosed vnto him ere she came so soone as he heard the sound of her feeete as she came in at his dore he sayde Come in thou wife of Ieroboam why feynest thou thy selfe to bee another then the wife of Ieroboam I am sent to thee with heauy tydinges Goe tell thy husband thus saith the Lord that forasmuche as I haue exalted thee whiche wast but a seruant to SalomoÌ„ froÌ„ amoÌ„g y t people haue made thee Prince ouer my people Israel c thou hast not kept my coÌ„mandements but done euill aboue all other kinges y t were before thee in coÌ„mitting abhominations setting vp Idolatry not only sinning thy self but making other to sinne Therefore beholde I will bring this euill vppon the house of Ieroboam for his sinnes namelye I will cutte off from him all that pisse against the wal that is euery male euen to the dogges aswel of them y t are shut vp in prison and strong holdes as at libertie and abroad yea I will sweepe away his posteritie as a man sweepeth awaye dounge or dyrte till it bee all gone And the dogges shall eate them that dye in the Citie and the fowles of the ayre deuoure them that die in the fielde for the Lorde hath sayde it Up therefore and gette thee to thine house for when thy feete enter into the Citie thy childe shall die and all Israell shall mourne for him and burye him For hee onelye of Ieroboam shall come to the graue because in him there is founde some goodnesse towardes the Lorde God of Israell in the house of Ieroboam So Ieroboams wife with a heauy cheere departed and came to Terzah where shee dwelt and when she came to the threshold of the doore ready to enter into the house the young man her childe died and they buryed him and all Israell lamented his death euen according as the Prophet from the mouth of the Lorde had foretolde her 1. King 14. Widow of Ierusalem There was a certeine poore widdow in Ierusalem who beeing in the Temple at the time when the rich men and people cast in theyr almes into the tresorie to the reliefe of the poore came also and caste in two mites which make a quadrin or halfe a farthing into the treasorie with the rest of the people whome when Iesus sitting ouer against the treasorie sawe and behelde hee to shewe hee esteemeth our giftes or almes deedes by the hearts ready wil and affection of the giuer and not by the quantitie or value of the thing giuen commended this poore widows offring liberallitie aboue the rich mens saying vnto his Disciples that were about him Uerily I say vnto you that this poore widdow hath cast more into the offrings of God theÌ„ all they which haue cast into the treasorie for they all did cast in of their superfluitie but she of her pouertie did cast in all the lyuing that she had Mark 12.42 Luk. 21.1 Iobs Wife Iobs wife seeing her husband visited by the hande of God and grieuously plagued with botches and byles from toppe to toe beganne to loathe and dispise him because of the loathsomnesse and continuaunce of his diseases And being stirred vp of Sathan as an instrument to â—empt her husband Iob as Eue was to tempt Adam she knowing death to be appoynted for the blasphemer most impatiently and wickedly sayde vnto her husbande Doest thou continue yet in thine vprightnesse curse God and die as though she would haue sayde what gaynest thou to serue God seeing hee thus plagueth thee as if he were thine enimie Blaspheme Gods name by curssing and denying him so shalt thou bee stoned to death by iudgement of the law and be quicklye ridde of this payne wherein most loathfully thou languishest But Ioab like a most quiet and pacient man teaching her and vs all paciently to endure the crosse of affliction and hande of God sayde vnto her O wife thou speakest like a foolishe woman What shall we receyue good at the hande of God and not receyue euill also Iob. 2.9.10 L There was a certeine Ladye a noble Gentlewoman which for her excellent vertue and deuout godlinesse in religion and bringing vp her children in vertue and learning accordinglye was had in great reputation and worthily honoured of all men especiallye of the Apostles Insomuch that S. Iohn not for anye worldly or priuate affection but according to godlinesse so loued this Lady that to her perpetual prayse and all other womens good example by imitating her vertues hee wrote a learned Epistle to her and her children as an electe and most noble Ladye wherein hee reioyced greatlye as all godlye men doe that hee founde her and her children walking in the trueth of Christes Gospell and shunning the by pathes of errour superstition and idolatrie exhorting her most friendely and christianlye therein that as she had begunne to loue and imbrace the Gospell so she and her children would still loue and continue in the constant profession of the same doctrine of Christ which she and her children to fore had learned And warneth her and them also to beware of deceiuers and to haue nothing to doe with false preachers and teachers 2. Iohn 1. The description of the woman called
Lampes but tooke no oyle with them but the wise tooke oyle in their vessels with their Lampes nowe whiles the bridegroome tarried long all slumbered and slept at midnight there was a crye made saying behold the bridegrome commeth goe out to meete him Then al these virgins arose and trimmed their Lampes the foolish sayd to y e wise giue vs of your oyle for our Lampes are out quēched but the wise aunswered saying we feare least there will not bee ynough for vs and you too but goe you rather to them that sell and buy for your selues And whiles they went to buy beholde the bridegroome came in the meane while and they that were ready went with him to y e wedding and the gate was shut Afterwarde came also the other Uirgins saying Lord Lord open to vs but he answered and sayd verily I say vnto you I know you not watch therefore and let your loynes be girt about and your Lampes burning yea take heed watch praye for ye know neither the yeere day time nor houre when the sonne of man wil come to iudgement watch therefore I say watch pray Mat. 25.1 c. Luke 12.34 The names liues and actes of certaine other women not mencioned in Scripture but gathered out of the third booke of Machabees and Iosephus and other autentical Authors worthy to be read of all godly men and women for the affinitie they haue with some part of the Scripture ALexandra called also Cassandra was the daughter of Priamus and the wife of Alexāder king of the Iewes who in the 27. yeere of his raigne which was the third of his sicknes made an expedition into the land of Moab against a certaine citie called Ragaba to get it by force At which time because he was very sick weake his wife Alexandra the Queene like an honest and louing wife went with him fearing least he should dye by the way And as hee encamped himselfe against the citie and vrged it sore with assaultes his sicknesse increased vpon him more and more Wherfore his wife perceiuing y t he was like to die wept bitterly before him and sayde To whom shal I be so bold as to shew my face when thou art once dead seeyng thou hast wrought such mischiefe against the Pharisies whom all the lande fauoureth and following their traditions obey their institutions If they shal be disposed to wreek thēselues vpon me thy young children for that you in your merrie mood did hang vpon the gallous 800. of y e chiefe Pharisies in Ierusalem they shall haue ayde of all that dwell in the land The king answered weepe not nor shew any resemblance of pensiuenesse I will tell thee what thou shalt doe and if thou wilt followe my councell thou shalt prosper and raigne thou and thy children as thou wouldest desire Be it that I die there is no man in the worlde need knowe thereof tell thou euery man therefore that aske for mee that I am sicke and will not that any man come at me In the meane while annoynt season me with balmes fight with a courage against this citie till thou winne it and then returne to Ierusalem with ioye and beware thou put on no mourning apparrell nor weepe but bring bring me into Ierusalem and lay me vppon a bedde like a sicke man and after call together the chiefe of y e Pharisies bring thē where I am speake vnto them gently in this sort Alexander hath been euer your enemy I know it very well wherefore take him if ye list cast him into the fire or to the dogges or burie him it shal be at your choyse I know well they are pitiful men so ful of mercie that they will burie me honourably and shall appoynt some one of my sonnes whom they like best to be king The Queene did therefore as she was instructed of the king And when she had wonne Ragaba shee ioyfully returned to Ierusalem after that gathered togeather the elders of the Pharisies and spake to thē as the king had aduised her The Pharisies hearing that the king was dead and that his bodie was in their handes to doe withall what they list they aunsweared the Queene God forbid wee shoulde doe this vnto our Lorde the annoynted of GOD. Hee was the king and high Priest what though he were a sinner yet his death shal be an expiatiō for him of all his iniquities Therfore we will bewayle him mourne for him yea we will carrie his coffin our selues vppon our neckes burie him as it becommeth a kings Maiesty and so they did The time that he raigned was xxvii yeeres After him raigned his wife Alexandra in his steede for the Pharisies after they had finished the seuenth day of the mourning they committed the kingdome vnto her Shee had two sonnes by the king the elder was called Hircanus the other Aristobulus Hircanus was a iust man and a righteous but Aristobulus was the warriar and a man of prowesse Besides that of a familier and louing countenaunce hee fauoured also the learned men and followed their instruction But Hircanus his elder brother loued the Pharisies On a tyme therefore when the Queene sate in the throne of her kingdome shee called the Auncientes of the Pharisies before her honoured them and commaunded to release and sette at libertie all suche Pharisies as the king her husbande and her father in lawe had cast in prison and taking the Pharisies by the handes shee commaunded all Israell to obey their ordinaunces Then made shee Hircanus her sonne high Priest and Aristobulus Liefetenaunt of the warres She sent also to all the landes that her husbande and father in lawe Hircanus had subdued and demaunded the noble mens sonnes for the pledges whiche shee kept in Ierusalem So the Lorde gaue vnto the Queene quietnesse from all that were vnder hir subiection shee gaue also the Pharisies authoritye ouer the learned sorte putting them into their handes to order at their pleasure Whereuppon straight wayes they founde one Dogrus a greate manne amongest the learned sorte whome they slewe and muche people besides of the Auncientes of that sect so that the Sectaryes were in greate distresse They gathered themselues together therefore and came to Aristobulus the Liefetenaunt of the warres and with him they came to the Queene saying vnto her Thou knowest the enmitye that is betweene vs and the Pharisies whiche hate thy husbande and father in lawe yea and thy children also Wee were his men of warre that went with him in all his affayres and ayded him nowe thou hast geuen vs into their handes to bee murdered and banished out of the lande What will Hartam king of Arabia doe when hee heareth this that wee shall forsake thee Hee will come and reuenge him of all the battell that thy husbande fought against him Yea the Pharisies will take his parte and deliuer thee and thy children into his handes that there shall not bee left vnto