the Lord liueth and as my soule liueth the Lord I say that hath kept the innocent and cleane and withholden thee from comming to shedde bloud and caused that thine hand shoulde not saue thee nor thou reuenge thy self vpon thine enimy my husband so now thine enemies shal be as Nabal they that intend to doe my Lord euill And now receiue this present I pray thee which I thine handmayde haue brought and let it be giuen vnto the young men that followe my Lorde And I pray thee forgiue the trespasse of thine handmayde for the Lorde will make my Lorde a sure house and confirme his kingdome to his posterity because my Lorde fighteth the battels of the Lorde and none euil hath beene founde in thee in all thy life And albeit that man Saule hath risen vp to persecute thee and to seeke thy soule yet the soule of my Lorde shal bee bounde in the bundle of life with the Lord thy God who shall preserue thee by his protection long in his seruice from all daungers but the soule of thine enemies shall God cast out as foorth of the myddle of a sling and vtterly destroy theÌ And when the Lord shall haue done to my Lorde all the good that hee hath promised thee and shall haue made thee king and ruler ouer Israel then shal it be no griefe vnto thee nor offence of mynde vnto my Lorde that thou hast not shedde causelesse nor that my Lorde hath not preserued or auenged himselfe which thinges woulde haue tormented his conscience And when the Lorde shal haue dealt well with my Lorde then thinke on thine handmayde and remember my wordes Which pithy petition of hers being done ended it not onely pacified his wrath and stayed his handes from shedding of blood that day but also gaue Dauid greate cause both to prayse GOD for sending her to be the occasion therof and also highly to commend Abigail for her wise counsell and good aduice therein And so Dauid being greatly moued with her wisedome godly perswasioÌs geÌtly receyued her present that she had brought did cleerely remit the churlish behauiour of Nabal her husband for her wisedome and vertues sake saying Abigal blessed be the Lord God of Israel that sent thee this daye to meete me and blessed be thy good counsell and blessed be thou which hast kept me this day from shedding blood c. Now therefore goe in peace to thy house for behold I haue heard thy voyce doe graunt thy petition Which being graunted she tooke her leaue returned againe to Carmell But when she came home and found Naball her Husband so farre ouercharged with wyne that his wittes were gone through drunkennesse and belly cheere she thought it conuenient to follow the wise mans counsell Eccle. 31. Not to rebuke him in his wine nor to say any thing vnto him good or bad at that time but to let the matter rest till the drinke were all out of his brayne and his memory freshe for as then hee had no reason to consider the daunger hee was in or to geue thankes for this great benefite of deliuerance wrought by his wife if shee had tolde him And so on the nexte morrowe shee declared to Naball the greate and perillous danger he was in for his churlishnesse and vnkyndnesse shewed to Dauid and his seruauntes Whiche when hee hearde did smyte him so sore to the hearte that hee was colde as a stone for feare thereof and neuer enioyed it but dyed within tenne dayes after for verie sorowe Of whose death Dauid beeyng aduertised after a certayne time hee remembred Abigail as shee in her petition before had requested him and hauing had good experience of her greate godlinesse wisedome and humilitie hee sent messengers to Carmel to commune with Abigael concerning marriage and to signifie vnto her that hee was willing to take her to his wife And Abigail after great and curteous entertaynment of Dauids Embassadours or seruauntes that did the message or errand in most humble manner sayde vnto them Beholde let thy handmayde bee a seruant to washe the feete of the seruauntes of my Lorde as though she woulde saye I am more fitte to be wife vnto one of his seruauntes And with great gladnesse and good wil she made haste to make her self ready to go with theÌ so with her fiue maides following her she tooke horse and went with the messengers of Dauid and became his wife 1. Sam. 25. 3. c. al. And when he dwelt in Ziklag among the Philistines whiles he went with Achis the king to warre Abigal his wife and her mate Ahinoam were both taken prisoners by the Amalechites and led away captiue vntill such time as they were rescued by Dauid their husband as appeareth 1. Sam. 30.5.18 And in processe this woman Abigail bare vnto Dauid a sonne called Chiliab which in the 1. Chro. 3.1 is called Daniel 2. Sam. 3. 3.1 Chro. 3. 1. There was an other woman called Abigal or Abigael which was the daughter of Nahash or Ishai and sister to Dauid Zeruiah Ioabs mother and wife to Iether an Ishmalite vnto whom she bare a sonne called Amasa 2. Sam. 17.25.1 Chro. 2.16.17 Abihail or Abiahil sig the father of light or of prayse as before in Abiahil She was the daughter of Eliab the sonne of Ishai and one of the xviii wiues of Rehoboam king of Israel which bare vnto him iii. sonnes as 2. Chro. 11.18.19 Abishag or Abisag signifieth the Fathers ignorance or mistaking The father catching touching or encreasing c. She was a goodly fayre young damosel or virgin of the Tribe of Isacar brought vp in the Citie Shunem And for her exceeding beautie and good manners she was chosen afore all other women to lye in the bozome of king Dauid and to keepe and nourish him with her heate in his extreame olde age And she cherished the king and ministred vnto him but the king knew her not After whose death shee being still a pure virgin and mayde was greatly desired of Adoniah king Salomons halfe brother to be his wifeâ and for a meanes to beg and obtaine her the sooner he vsed the helpe and mediation of Bethsheba Dauids widowe and Salomons mother to whom hee thought Salomon woulde not say nay in a greater request But this request of his mother to giue Abishag to Adoniah his brother to wife so displeased king Salomon that he did not onely say his mother nay and refused to giue him Abisag to wife but also for this presumption of Adoniah in asking Abishag to wife he tooke occasion straight waies to put Adoniah to death so that he died for it as appeareth 1. King 1.3 2.17.22 Abital or Abithal signifieth the father of dewe or shadowe She was one of the wiues of king Dauid who bare him a sonne in Hebron named Shephatiah 2. Sam. 3.4 1. Chro. 3.3 Abra signifieth awayting mayde a handmayde or seruant She was the faithfull and trustie handmaide of Iudith that had the
also before the yeeres of famine shee bare two sonnes called Manasses and Ephraim Gene. 41.15.50 Atarah or Athara or Araia âign 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 Aâhuerus 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 âig 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 presideÌtship 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
Barak for this is the day that the Lord hath deliuered Sisara into thyne hands Is not the Lord gone out before thee to fight for thee So the Lorde according to her wordes hauing destroyed the armye of Iabin and forced Sisara to light downe of his chariot and flye away on his feete Barak pursued after him but hee beeing escaped his handes and hid in the tente or house of one Iael the wife of Heber and a faythful friende to Israel was there slaine by the said Iael as in her storie more plainly appeareth vntyll at y e length Barak stil pursuing after Sisara came and found him dead in the tent of Iael and so lost hee the honour of the victory and Iael got it as Deborah before prophecied And thus Deborah by her pollicye and wisdome through Gods power and Baraks helpe assisting and working for her and her people deliuered her people mightely from the tyranny of Iaben Sisara and all their enimies that had vexed them verye sore the space of twentie yeare before and were set at peace and libertie and their enemies vtterly confounded And therefore to the glory and prayse of God for that victorye and to the perpetuall memory and fame of Iaell shee made a notable and learned songe which she together with Barak sange the same daye saying Prayse yee the Lord for the auenging of Israell and for the people that offred them selues willingly c. as it is at larg in the prayers of the Byble made by women before in the first Lamp page 3. And after the death of Debora the Lord raysed vp Gideon to iudge his people Iudges 4.4.5.1 D There was an other woman called Debora which was the nurse of Rebecca and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne and who after long traueiling and iourneying comming to Bethel there in the yeare of the world 2275. dyed by the way going towardes Egypt when she had lyued 156. yeares after the byrth of Rebecca and was buryed beneath Bethel vnder an Oke which place Iacob her master for her sake called the Oke of Lamentation Gene. 24.59.35.8 There was an other woman called Debora which was the great Grandmother of Tobyas the elder that is his father Tobiels mother and his garder or bringer vp a very godly and deuout woman as may appeare in that Tobyt said that he gaue his offrings and tythes of the tenth part vnto them vnto whom it was meete as Debora his fathers mother had commanded him vnto whom he was pupil Toby 1.8 She is onely mencioned or read off in the Geneua translation Delbora or Noaba after Philo signifieth Bees a thing a casting downe She was the second Daughter of Adam and Eue the sister of Calmana wife of her own brother Abell as it is supposed Her name nor her sisters is not read or founde in the scriptures but in Lyra also looke Graftons Chronicle fol. 27. Delilah or Dalila signifieth a poore wench a bucket or paile a consumer her paile pouertie his bowe drawing out leane She was a woman of the Philistins dwelling by the ryuer of Sorek whome Sampson the Israelite an enimy to the Philistins loued tooke to wife whilest he aboad amongst the Philistines which when the Princes of the Philistins perceiued they hauing long hunted him to destroy him and knowing no way so good as by the meanes of a woman came at the length to this Dalilas house and perswaded her to betray her husbande saying Entice Sampson and see wherein his great streÌgth lieth and learne by what meanes wee may best ouercome him that we may come and binde him and punish him after our desire and for thy labour euery one of vs shall giue thee a xi hundred shekels of siluer which commeth to foure score and a xi pounds thirteene shillings foure pence a man after xx d a shekel and saith Lyra they being fiue in number it amounteth in all to the summe of 336 li.xiii.s.iiii.d Then Dalila being thus bribed or entised for couetousnesse of so much money went and saide vnto Sampson Tell me I pray thee wherein thy great strength lyeth whereby thou mightest be bound to do thee hurt And Sampson mistrusting her nothing at all he was so blinded with her loue tolde her saying if they binde me with vii grene cordes or withes then shall I lie as weake as another man So she hauing gotten of the Philistines vii grene cords bound Sampson therewith and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber she then cryed out vnto Sampson saying The Philistines are vpon thee Sampson shift for thy selfe But Sampson brake the cordes as a threed and escaped so that his strength coulde not be knowen by her craft Then saide Dalila vnto Sampson see thou hast mocked me and tolde me lies I pray thee nowe yet tell me wherein thou mightest be bounde And Sampson though her falshoode tended to make him loose his life yet his affection towardes her so blinded him that he coulde not beware but tolde her saying If they binde me with newe ropes that were neuer occupied then shall I bee weake and like other men Dellida therefore tooke newe ropes and bounde him againe therewith and saide as before The Philistines bee vpon thee Sampson But as her spies came out of her chamber to haue taken him he brake them also from his armes as a threede and escaped againe the second time After this Delilah saide vnto him againe the thirde time hitherto Sampson thou hast beguiled mee and told me lyes tell mee yet howe thou mayest bee bound And hee giuing place still to his wicked affections tolde her againe the thirde time saying If thou plat seuen lockes of the haire of my head with the threades of the woofe I shall bee weake so shee fastened it with a pinne and cryed as afore The Philistines are vpon thee Sampson the Philistines are vpon thee but hee awoke out of his sleepe and went away with the pinne of the webbe and woofe Then Dalila being verie angrie that hee had so often mocked her beganne to chide him saying Howe canst thou say as thou continually doest vnto mee I loue thee Dalila I loue thee when thine heart is not with mee Thou hast mocked mee nowe these three times together and hast not as yet tolde mee wherein thy great strength lieth And because shee was importunate vpon him with her words continually and vexed him his soule was pyned to the death therefore hee vp and tolde her all his heart and saide vnto her If I bee shauen and my haire cut off my strength will goe from mee and I shall bee as weake as all other men are So when Delilah sawe that hee had tolde her all his heart shee went priuily for the Princes of the Philistines that had bribed her to doe the feate saying come vp once againe for hee hath shewed mee nowe all his hearte
then the Princes of the Philistines came vp to her and brought their money in their handes which they had promised her And Dalila then so dallied with Sampson that she made him lie a sleepe vpon her knees and whilest he lay downe his head in her lappe and was a sleepe she caused a man that she had readie for the purpose to come and shaue off the seuen lockes of the haire of his head whereby she began to vexe his soule and his strength was quite gone from him not so much for the losse of his haire but for the contempt of the ordinaunce of God whiche was the cause that God departed from him Then hauing wrought her feate she after her accustomed maner cryed vnto him and saide The Philistines are vpon thee Sampson the Philistines are vpon thee And with that hee awoke out of his sleepe and thinking to escape them nowe as hee had done before he shooke himselfe But knowing not that the Lord was departed from him he had no power or strength left to flie away and therefore the Princes of the Philistines then tooke him and bound him hand and foote nowe at the last and put out his eyes and carried him away bounde in fetters to Azzah where they made him a slaue to grinde in the prison house And thus Sampsons inordinate affection towards a wicked woman caused him to loose Gods excellent giftes and became a slaue vnto them whom hee should haue ruled Where wee see howe dangerous a thing it is for any man or woman to giue place too much to our affections for if we doe without doubt we shall be sure to be destroyed as Sampson was by Dalila who thus by wicked daliance betraid him to the Philistines for money Iudg. 16.4 c. Diana signi the Moone hauing name of the day for that it giues a light counterfeiting the day lyght She was a great Goddesse of the Ephesians whose magnificence not onelye the Cytizens of Ephesus but all Asia yea and all the world worshipped as their Goddesse insomuch that when anye man went about to impeach her honour or speake against her or her Temple to bring her in little estimation among the Christians as Paule and others did then the people of Ephesus woulde bee full of wrath and cry out continually great is Diana of the Ephesians A great maynteiner of this Goddesse and her Temple was that enimie of godlinesse and superstitious fellow Demetrius the siluer smith who got great gaines and much wealth by making shrines and siluer temples for Dianas temple and who vnder her pretence raysed great sedition in the Citie and trouble to Paule and the true Christians as ye may read Acts. 19.24 c. Dinah signifieth iudgement or doome iudging or deeming She was the onely Daughter of Iacob borne in the yeare of the worlde 2258. whom Lea bare vnto him whilest hee serued Laban her father and his vncle And when her father soiourned in Sechem going towardes Egypt she being but fifteene yeares of age and taking a little too much libertie went out alone from her father and brethren to see the daughters or women of that countrey but lost her virginitie before she returned For when Sechem the sonne of Hamor the hittite and Lord of that countrey saw her among the dauncing damosels he tooke her and lay with her and deflowred her by force shee being not past fifteene yeares of age as I sayd And afterward Sichems hart stil cleauing vnto her he requested his father saying go get me this maide to be my wife And his father comming to Iacob to begge Dinah her breâhren hearing thereof talked first priuilye among them selues how to reuenge this villany done to their sister graunted to Hamors request if so be he with his sonne and all his people would become circumcised Christians as she and they were And they being glad to doe any thing that they myght obtayne so fayre a Damosell as shee was were all circumcised but then her brethren hauing that they would two of them to witte Symeon an Leuy tooke ech of them his sword and went boldly into the Citie and slew Sechem with his father and all their male kinde whyle they were sore and not able to resiste in full reuenge of that villany offered to their sister and when they had done they tooke their sister Dinah out of Sechems house and went their wayes with the spoyle that they had gotten of all their goodes wiues and children that were in the Citie which when her father Iacob heard he reproued his two sonnes greatly as one sorye for so great a murther so rashly commytted but they aunswered him againe saying shoulde hee abuse our sister as a whoore Gene. 34. all Dorcas or Tabitha âignifieth a do a Robucke a pricket or a âallow deere readâ of her in Tabitha Drusilla signifieth bedewed or sprinckled with deweof a quiet kinâed She was the daughter of Herod Agrippa and a Iew borne in the yeare of the world 4179. who being first marryed to Azizo forsooke him and became afterwarde in the yeare of the world 4193. wife to Felix by whose counsayle he called for Paule and heard him intreate or preach of the fayth of Christ. Acts. 24. 25. E Edna or Anna sig pleasure time She was the wife of Raguell mother of Sara the wife of young Tobie Who at Tobies first coÌming to her house to wooe her daughter verie courteouslie entertained him when shee vnderstoode whose sonne hee was and that hee was indeede her neere kinsman And when she heard that olde Tobie her cosin was blinde she was verie sorowfull and wept for his trouble Afterwarde hauing giuen her consent to her husband that Sara her daughter should be maried to Tobie she was present at the contract making and solemnization of the marriage betweene them and when night came and the feastes were done she prepared another faire chamber for her daughter to lie in as her husbande Raguell had commanded her and seeing her daughter fall a weeping when she should goe to bed for feare least the euill spirite Astrodias woulde come againe and slaie Tobias that night as hee had done her other seuen husbandes before Edna like a tender hearted mother wiped away her daughters teares and comforted her saying bee of good cheere my daughter the Lorde of heauen and earth shall giue thee ioye for this thy sorrowe Bee of good comfort my daughter weep not so her daughter being well comforted went to bed And in the morning Edna sent her maide to see whether Tobie were aliue or not who finding them both a sleepe and aliue went and tolde her master and dame and they for ioye praysed God together And when the dayes of feasting were ended and her daughter was to goe her way with her husbande to his friendes and countrie Edna blessed her daughter and gaue her ghostly instruction like a godly mother saying first to her The God of heauen blesse thee my daughter and make thy children to
God gaue him after his fall vnto whome also with her sisters Keziah and Kerenhappuch hee gaue an inheritaunce among hir brethren Iob. 42.14 Ierushah or Ierusa sig Banishment or inheritaunce She was the daughter of Zadock the hie Priest and wife to Uzziah or Azariah king of Iuda to whom she bare a sonne called Iotham that after the death of his father was a good king of Iuda 2. King 15. 33. 2. Chro. 27.1 Iezabel or Iesabel or Isabell sig an Iland or habitation a dweller with a vaine flud an issue of blood or issuing blood where is the dunghil the Iland of the dwelling Woe to the dwelling the I le of the dunghill woe to the dunghill She was the daughter of Eth. baal king of the Sidonians wife to Ahab the sonne of Omri king of Israel to whom she bare 2. sonnes called Ahaziah and Iehoram afterwards kings of Israel also This Iezabel being a wicked woman and vile idolatresse not onely entised and pricked forward her husbande Ahab to all kinde of wickednesse strange idolatry and cruell persecution but also her selfe slue the prophetes of the Lord destroyed them and most ragingly persecuted Eliia the Lordes Prophet for destroying Baals priests whom she made so much of and sent a messenger vnto him with threatning words saying The Gods doe so to me quoth she and more also if I make not thy life Elia like one of their liues whom thou hast slayne by to morowe this time Wherevpon the good Prophet was fayne to flie away froÌ her into the wildernes where he remayned by her cruelty in great perplexitie sorow til the Lord comforted him Moreouer when shee perceiued the sullen sadnesse and inward fretting of Ahab her husband and vnderstood the cause thereof to be for nothing els but for that hee could not haue his inordinate appetite satisfied and Naboths vineyard graunted vnto him to make him a garden at his request she came to her husband lying languishing and fretting for anger vpon his bed sayd vnto him Why is thy spirite so sad that thou eatest no bread Doest thou now gouerne the kingdome of Israel Thou knowest not I perceiue what it is to reigne be a king for if thou didst thou wouldest coÌmand thy subiects not intreate them Up therfore eate bread be of good cheere for I will geue thee the vineyard of Naboth the Iezreâlite So in the yeere of the world 3224. shee wrote letters in Ahabs name and sealed them with his seale and sent the letters vnto the Elders and nobles of the citie the contents of which letters was this Proclaime a fast and set Naboth among the chiefe of the people and set two wicked men before him and let them witnesse against him saying Thou didst blaspheme God and the king then carrie him out and stone him that he may die Which letters when the Elders had receyued they like wicked worldlinges obeyed rather the wicked commaundementes of this wicked Princesse then the iust lawe of God who willeth not to consent to the shedding of innocent blood and did as Iezabell had written in the letters sent vnto them and hauing thus truelly without all equitie vnder colour of lawe put innocent Naboth and his sonnes to death they sent Iesabell worde therof who so soone as shee heard thereof went to her husband lying languishing on his bed and sayde vp now man and take possession of Naboths Uinyarde for nought which he before refused to giue thee for money for beholde he as a trangressor of the lawe is stoned to death and all his sonnes that should inherite it and resist thy purpose by clayming possessioÌs which she did that her husband might enioy it the more quietly With which newes Achab being reuiued straight wayes arose and went to take possession of Naboths vineyarde as his wife counselled him but as he was in the Uineyarde taking possession God sent his Prophete Elia vnto him whiche reprooued Achab and his wife with terrible threatninges of Gods iudgementes saying first to Ahab Hast thou killed and also gotten possession Ahab or doest thou thinke to haue any aduauntage by murthering of the innocent Uerilye thus sayeth the Lorde I haue seene yesterday the blood of Naboth ând the blood of his sonnes and I wil render it thee in this fielde therefore in the place where dogges licked the blood of Naboth euen there shall dogges licke euen thy bloud also because thou hast shed innocent blood and solde thy selfe to worke wickednesse in the sight of the Lorde c. And also as concerning thy wife Iezabel thus sayeth the Lorde of her that forasmuch as she whose nature or kynd shoulde haue abhorred all tyrannie and ben moued and inclined to all pitie mercie and compassion hath contrariwise geuen and horrible example of most monstrous crueltie in womenkinde and not onlie geuen wicked counsell to her husband to become a vile Idolater and cruel murtherer but also ben as one that geueth her selfe wholly to serue all maner of sinne therfore the dogs shal eate her also in the field or by the wall of her pallace in Iezreel there shall be none to burie her With terrible words of the Prophet when Ahab heard he rent his clothes and repented his sinnes in dust ashes and sackcloth which caused the Lorde by and by to haue mercie vpon him and to turne the euill from him vnto his sonne Iorams dayes But as for Iezabel the holie Ghost maketh no mention that euer she blushed at the matter or once repented of her villanny but went on stil in her Idolatry and abhominable life during her husband Ahabs raigne the raigne of Ahaziah and Iehoram her two sonnes Insomuch as when her sonne Iehoram was sicke of wounds an hurt that the Aramites had geuen him God raysed vp Iehue to bee king who being made an instrument of God to execute his foresaide iudgements against the house of Ahab y e king to auenge the blood of his seruauntes the Prophetes and seruaunts shed by the hand of Iezabel He conspired against Ioram who meeting Iehue in the fielde of Naboth the Israelite demaunded of Iehue saying comest thou peaceably Iehue But Iehue being furiously bent to execute Gods vengeaunce against Ioram and his mother Iezabel aunsweared Ioram what hast thou to doe with peace the whoredomes of thy mother Iezabell and her witchcraftes are yet in greate number and with that Iehu shotte Ioram quite thorowe his hearte as he fled from him so that he fell downe dead in his chariot And after Iehu had caused the dead corpes of Ioram to be put and cast in the field of Naboth to fulfil the word of the Lord against Achab whiche was nowe first accomplished in his sonne Ioram after this iudgement of God I say executed vpon y e sonne for imitating the sinnes of his father Achab mother Iezabel Iehu went towards Iezreel to do y e like iudgement in reuenging of Gods cause vpon the mother Iezabel that lay
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 amoÌg their fastiuall daies And there was none y t made the childreÌ 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 amoÌgst 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 yoÌgest 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 maÌ 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 coÌming 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
sixe sonnes Last of all in the yeere of the world 2258. she conceaued brought foorth Iacob a daughter whose name she called Dinah Now when Iacob was to depart away from Laban with his wiues Leah Rahel such goods and cattell as God had blessed him with in his seruice for recompence of his true seruice Iacob perceiuing Labans children to murmure against Iacob as though he had inriched himselfe of their fathers substance to their impouerishment called his wife Leah and Rahel tolde them of that discourtesie and what the Lord had reueled vnto him concerning his departure froÌ Laban Leah Rahel said vnto Iacob their husbande Haue we any more portion in our fathers house doth not he count vs as strangers for he hath solde vs in that hee hath giuen vs vnto thee in recoÌpence of thy seruice which is a kinde of sale hath eaten vp and coÌsumed our portions money therfore all y e riches which God hath taken from our father is ours and our childrens Nowe then whatsoeuer God hath put in thy minde to doe doe it Whereuppon Iacob with his two wiues Leah and Rahel departed from their father Laban and returned towardes their owne countrie and hauing deuided his familie into order Leah his wife and her children were formost next the maides and their children And when they met his brother Esau comming against him to meete him Lea with her children came neere and made obeisance vnto him very reuerently And so passing on their iourney safely to Sechem a citie in the lande of Canaan there shee rested a while and gaue her daughter Dinah a little too much libertie to go abrode to gaze vpon the women of that Countrie by meanes whereof vnawares her faire daughter was violently taken rauished and deflowred and abused as a whore by Shechim the sonne of Hamor to his and his Countries destruction as appeareth in the storie of Dina. Gen. 29.30,31.33.34.1 Lydia signifieth natiuitie or generation birth begetting aforehande builded She was a cetaine woman and seller of purple of the Citie of Thiatyria who being a very deuout woman and a worshipper of God she came together with other women to the assemblie of the Apostles and Christians to the Common prayer and exercise of the worde then vsed by a riuers side without the Citie of Philippi where her heart was so by the Lorde opened at the Preaching of Paule that she gaue diligent eare and attendance to the thinges which Paul spake and was with all her housholde presently conuerted baptized to the christian faith After this she besought Paule and the other Disciples saying If yee haue iudged me to bee faithfull to the Lorde come into my house and abide there and so she constrained the Apostles to tarry with her who founde so much good faithfulnesse in the woman that afterward being cast into prison deliuered again they returned into her house to comfort the brethren which resorted thither Act. 16.14.40 Loys or Loyde signifieth better she that hath got profite Shee was a faithfull godly woman grandmother to Timothie who alwaies brought vp her children familie in the feare of God and faith knowledge of Christes doctrine as appeareth 2. Tim. 1.5 Loruhamah âign not obteining mercy She was the daughter of Hosea the Prophet whom Gomer y e daughter of Deblaim bare vnto him her brothers name was Loammi and when she was borne brought foorth into the worlde the Lord said vnto Hosea her father call her name Loâruhama for shee is the childe of fornication of an adulterous woman and of one that of long time hath accustomed to plaie the harlot therefore I will no more haue pitie vpon the house of Israel but forget them put them cleane out of my remembrance reade this mistically Hosea 1.6 M Maacah or Maacha or Maakah or Michaiah signifieth a woman bruised or pressed Shee was the daughter of Tasmai king of Geshur and one of the wiues of king Dauid vnto whom shee bare a sonne called Absolom who afterward rebelled against his father to his owne destruction 2. Sam. 3.3.1 Chro. 3.2 There was another woman called Maachah or Michaiah which was the daughter of Abishalom Uriel or of Gibea or as it is in the second of the Chr. 11.20 of Absalom whom some think was Dauids sonne and one of the xviii wiues of y â wicked licentious king RoboaÌ the sonne of SalomoÌ king of Iuda vnto whom she bare foure sonnes called Abiiam Atthai Ziza Shelomith And because her husband loued her best aboue all his xviii wiues and lx Concubines Therefore in his life time he made her eldest sonne Abi Abiiah or Abiiam y â chiefe ruler amoÌg his brethren ordeined him to raigne as king after him for y e loue he bare to his mother as appeareth 2. Kin. 15.2.2 Chro. 11.20 21.22 13. 2. But after the death of her sonne Abiiam she was deposed by Asa her sonnes sonne froÌ her Regencie because she had made an idol in a groue was an idolatresse woman and Asa brake her idol stamped it into powder burnt it at the brooke Ridion And yet for all this Asa herein shewed y t he lacked zeale for whereas she ought to haue dyed both by the couenant y t he made with God to slay man woman childe also by the law of God Deut. 13.6 Yet hee gaue place to foolish pitie wold seeme after a sort to satisfie y t law 2. Chr. 15.16 There was also another womaÌ called Maachah which was one of the concubines of Caleb the sonne of Hur bare vnto him v. sonnes called Sheber Tirhanah Shaaph the father or prince of Madmannah and Sheua the father or prince of Machbena of Gibea and a daughter called Achsah or Axa 1. Chro. 2.48.49 Moreouer there was yet another woman called Maachah which was the daughter of Ir or Aher and sister to Huppim Shuppim after she became the wife of Machar the sonne of Manasses and bare vnto him two sonnes called Peresh and Sheresh 1. Chro. 7.12.15 16. Lastly there was yet a fift woman called Maacha which was the wife of Ieiel the father or Prince of Gibeon vnto whom she bare ten sonnes Abdon Zur Kish Baal Ner Nadab Gador Ahio zechariah Mikloth her sonne Ner begat Kish which Kish begat Saul who afterward was y e first king of y e Israelites so y t this Maacha was y e great grandmother of Saul and the first woman of whose rase and stock the first king that euer was ouer the people of God came 1. Chro. 8.29 9.35 Mahalath or Maheleth or Malath or Malaah signifieth a Queere or companie of singers a Harpe weaknesse pardon She was the daughter of Ishmael Abrahams eldest sonne the sister of Naabaioth and one of the wife 's of Esaw whoÌ he tooke for his third wife besides the rest of his two other Heathen wiues Iudith and Basmath thinking by marrying of her to
haue reconciled himselfe to his father Isaac y t was displeased with him for marrying so many strange women of the Heathen Cananites coÌtrarie to gods coÌmandement but all in vaine for he tooke not away the cause of y â euill that is he shoulde âirst haue put away all his vplandish wiues and then haue married this Mahalath or other woman of his owne kinred so might he easily haue bin reconciled to his father by marrying of this woman Gen. 28,9 There was another woman called Mahalath which was y e daughter of Ierimoth the sonne of Dauid one of the first of the xviii wiues that the liceÌtious man Roboam Salomons sonne king of Iuda tooke to wife together with her mates Abihail Maalah 2. Chr. 11.18 Mahlah or Malhah Maala Maalon sign as before in Mahalath that is a queere of Musitians strength weaknesse remission c. Shee was the eldest of the fiue daughters and coheires of Zelophehad the sonne of Hephar her sisters names were Noah Heglah Milcha and Tirzah who perceiuing that the house name tribe and familie of Manasses their grandfather was like to decay by reason their father died without issue male if they shoulde haue no portion of his lande and possession to inherite among the other tribes These fiue daughters went all together before Moses to the Tabernacle of the congregation and there in the presence of Eleazar the Priest and Iosua the sonne of Nun and before the Princes and all the assembly spake for them selues and saide Our father dyed in the wildernesse and was not among the assembly of those wicked men that were assembled against the Lorde in the company and rebellion of Korah Dathan and Abiram but dyed in his sinne according as all men die for as much as they are sinners and had no sonnes but vs his fiue daughters Wherefore that the name of our father bee not taken away from among his familie because hee hath no sonne giue vs a possession among the brethren of our father Then Moses perceiuing their request reasonable and yet hard for him to decide for as yet there had not hapned any such matter brought their cause before the Lord to be iudged and to know what hee should determine thereof as he did hard matters And the Lorde commanded Moses saying The daughters of Zilophehad speake right Thou shalt therefore giue them a possession to inherite emong their fathers brethren and shalt turne the inheritance of their father and suffer it to descende vnto them Also thou shalt make this law of discentes from hencefoorth among the children of Israel that if a man die haue no sonne then shal he turne his inheritance to his daughter And if hee haue no daughter yee shall giue his inheritance vnto his brethren and if he haue no brethren ye shall giue his inheritance vnto his fathers brethren and if his father haue no brethren yee shall giue his inheritance vnto his next kinsman of his family and he shall possesse it And this shal be vnto the children of Israel a law of iudgement or an ordinance finall decree or presidence to all posteritie to iudge by in like case of the discents of inheritance lineall or colateral to issue male or female for euer as I haue commanded thee Num. 26.33 27.1 c. Which lawe of the heritage being thus by God made for Malilah her sisters the daughters of Zolophehad whereby they were entituled to inherite the lot or inheritance of their father in the land of Canaan An order also for their marriage and succession of this their inheritance was afterward made by Moses at the request of the sonnes of Ioseph who perceiuing that other tribes to contend nowe who might marry these daughters to haue their inheritance proposed the matter to Moses saying The Lorde commanded thee my Lorde to giue the lande to inherite by lot to the children of Israel and amongest them thou my Lord wast commanded to giue the inheritance of Zelophehad our brother vnto his daughters but now if they be married to any of the sonnes of the other tribes then shall their inhâritance be takeÌ away from our tribe of Manasses our father and bee put or fall vnto the inheritance of the tribes whereof their husbands shal be so shall our fathers inheritance be lost and his tribe decay c. Then Moses perceiuing in deede that the tribe of Manasses could not haue continued if the inheritance which was the maintenance thereof should haue beene abalienated by the marriage of these daughters to other tribes said vnto the ten tribes or the children of Israel thus The tribe of the sonnes of Ioseph haue said well and moued a good doubt This therefore is the thing that the Lorde hath yet further commanded concerning the daughters of Zelophehads marriage inheritance They shal be widdowes to whom they think best onely to the family of the tribe of their father shall they marry so shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall ioyne himself to the inheritance of the tribe of his fathers And euery daughter that possesseth any inheritance for lacke of issue male of the tribe of the children of Israel shal be wife vnto one of the familie of the tribe of her father that the children of Israel may inioy euery man the inheritance of their fathers Neither shall the inheritance goe about from tribe to tribe but euery one of the tribes of the children of Israel shall sticke to his owne inheritance And as the Lorde commanded Moses so did Mahlah and her sisters for they were all married vnto their fathers brothers sonnes and became wiues to certaine of the families of the sonnes of Manasses the sonne of Ioseph so that their inheritance remained in the tribe of the familie of their father Num. 36. After when Moses was dead and Iosua being appointed gouerner came into the land of Canaan and there allotted euery tribe his portion of inheritance This Mahlah or Malhah with her other sisters came againe before Eleazar the Priest and before Iosua and the other princes of the ten tribes to put them in minde of Gods commaundemente and lawe made to Moses before concerning them and their portioÌs saying The Lorde commanded Moses to giue vs an inheritance among our brethren of our tribe Therefore according to the commaundement of God Iosua gaue them an inheritaÌce in the land of Canaan among the brethren of their father And there fell to them fiue portioÌs and other fiue to the males so they did inherit among their brethren as appeareth Iosua 17.3.4.5 c. Mary Maria Maara or MiryaÌ signifieth my lightner or lightning them Lightâing lightned the Citie or starre of the Sea the Ladie of the Sea the Sea of bitternesse a bitter Sea a bitter one reised vp The mirh of the Land the mirhe of the Sea the teacher or mistres of the Sea c. Shee was the
Marie which was a godly woman dwelling in Rome who best owed much hospitalitie and labour vpon S. Paule the Apostles while they were there at Rome to whoÌ therfore S. Paule in his Epistle to y e Romans hath him specially commended by name among the rest saying greete Marie which bestowed much labour on vs c. Roâ 16.6 Of Marie Salome read in Salome Martha signi bitter egging or prouoking She was sister to Marie Magdalen Lazarus and dwelling in Bethynia called y e towne of Marie Martha almost two miles from IerusaleÌ On a time she inuited Iesus home to her house to dinner being cumbred about much seruing and seeing her sister Marie sit still at Iesus feete to heare his preaching she went to Iesus to coÌplayne vnto him said Master doest thou not care y t my sister hath left me to serue alone bid her come helpe me And Iesus perceiuing y t she had smotten the principall which was to heare Gods word answered and sayd vnto her Martha Martha thou carest and art troubled about manye things but verily one thing is needeful Mary hath chosen y e good or best part which shal not be takeÌ away froÌ her as if he shold say it is not meete y t Mary should haue bin drawn froÌ so profitable a thing as y e hearing of gods word is wheruÌto she could not alwaies haue opportunity And wheÌ her brother Lazarus fel sicke in Bethynia she and her sister Marie sent word therof vnto Iesus saying behold he whoÌ thou louest is sick come therfore heale him And wheÌ Iesus who loued Martha Marie her sister Lazarus their brother heard y t he said his sicknes was not vnto death but for y e glory of God therfore staid a while with his Disciples then when he knewe Lazarus was dead he said to his Disciples Our friend Lazarus sleepeth is dead but I goe to wake him vp to raise him to life for your sakes y t ye may beleeue in me So wheÌ Martha heard that Iesus was coÌming to Bethynia toward Marthas house whether many of y e Iewes were resorted after y e deth of Lazarus to coÌfort Martha her sister Mary for their brother departed Martha went out to meete him but Mary sat stil in y e house And wheÌ Martha met Iesus her faith being almost ouercoÌe by her afflictioÌ she said vnto him lord if thou haddest bin here my brother had not bin dead but now I know also y t whatsoeuer thou askest of God he wil giue it thee TheÌ said Iesus Thy brother shal rise again yea quoth Martha I knowe y t he shal rise againe in the resurrection at the laste day I am sayde Iesus the resurrection and the lyfe he that beleeueth in mee yea though he were dead yet shall he liue and whosoeuer lyueth and beleeueth in mee shall not dye Beleeuest thou this Yea Lord quoth Martha I beleeue that thou art Christ the sonn of God which shoulde come into the worlde And when shee had so saide shee went her way and called Marie her sister secretly saying The maister is come and calleth for thee whiche when Marie heard shee arose quickly and came vnto him vnto the place where Martha mette him The Iewes also that aboad behind with Marie in the house to comfort her when they sawe Marie rise vp so hastily went out and followed her thinking shee had gone vnto the graue to weepe and lament there ouer her dead brother But when they perceiued that Marie was come to meete Iesus they aboad with her who there presently so soone as shee sawe Iesus with all reuerence fell down at his feet saying Lord if thou hadst been here my brother had not been dead And Iesus seeing her and the Iewes that came with her all weepe and lament the death of Lazarus Hee also as one that presently felt their miserie and as though he suffered the like with great compassion and remorse wept also with them and groned greatly in spirite as one much troubled and disquieted in him selfe and sayde vnto them where haue yee layde him They sayde vnto him Lorde come and see and the Iewes perceiuing him to weepe for Lazarus sayde one to another beholde how he loued him Yea some of them blasphemed and sayde coulde not this man which hath opened the eyes of the blinde haue made also that this man Lazarus his friend should not haue died which their blasphemie so grieued Christ that he againe groned in spirit then comming to the graue of Lazarus he commanded the stone of the graue to be taken away Lord quoth Martha he stinketh already by this time for he hath bin dead foure dayes Saide not I vnto thee quoth Iesus that if thou diddest beleeue thou shouldest see the glory of God Then they tooke away the stone and Iesus through heartie praier raised Lazarus her brother from death who came forth bounde hande and foote and his face couered with a napkin which when Martha had loosed and taken away as Iesus commaunded he was let goe and reuiued so that shee sawe her brother Lazarus restored from death to life to the glory of God her great comforte and the conuersion of many of the Iewes that came and sawe this myracle to the faith of the Iesus whose name be therefore blessed and praysed for euer Amen Matred or Mathred signi a rod striking the sticke of the commaunder comming downe the falling downe of the bed soueraintie worke to wearinesse She was the daughter or Mezahab and the mother of Mehetabell that was wife to Hadad which women as appeareth by their names were of great fauour among the Edomites Gene. 36.39 1. chr 1.50 Mehetabel or Meetable or Meezable sig how good is God The well working God She was the daughter of Matred and wife of Hadad the 7. and last king of the Edomites that reigned before there were any kinges ouer the children of Israel euen vntill the lyne of Dauid who first conquered their countrey Gen. 36.39 1. Chro. 1.50 Merab or Merob sig fighting chyding or multiplying of the people Mastry She was the eldest daughter of king Saule and sister to Michall Dauids wife And when her wicked father coulde not by furie kill Dauid as he often attempted with his owne hand he deuised with himself to promise Dauid to geue him this his eldest daughter Merab to wife if he would goe to warre for him against y e Philistines thinking hereby no more to defile his owne handes vpon Dauid but that the Philistines shoulde kill him by fight of warres and so be made away But ere the time came that Dauid should inioye her Saule her dissembling Father had geuen her to another man to wife named Adriel by whom she conceiued and bare him fiue sonnes whiche were all put to death afterward by Dauid at the request of the Gibionites in reuenge of the iniury that Saul their Grandfather had done vnto them
1. Sam. 14.49.18.17.19 2. Sam. 21.8 Michaiah or Maacha sig the Lords pouertie or lowlinesse the Lords stripe who is the Lorde She was the daughter of Uriel or Abshalom the wife of Roboam mother of Abiiah king of Iuda called also Maacha as ye may reade in the story of Maacha 1.2 Chro. 13.2 Michal or Michol sig who is perfect who is all but you who is fully appoynted but you The very goodnesse or perfectnesse or forbidding of the waters al the water or of all She was the youngest daughter of king Saul whom because shee loued Dauid well her father gaue vnto Dauid to be his wife but yet with this diuelishe and hipocriticall intent that shee might be a snare to bring him into the handes of the Philistines to be destroyed as he before had promised to geue him her sister Merab vppon the like wicked practise But Michal loued Dauid her husband so faithfully that her father could not haue his wicked purpose that way to take effect For when after this marriage he had assayed to kill Dauid with his owne hand and could not And therefore sent men of purpose to watche his house and to stay him there in his owne bedde God so moueth the heart of Michal against the tyrant her father and to fauour her husbande that she knowing of that conspiracie went and tolde Dauid therof saying If thou saue not thy selfe this night to morow thou shalt be slaine wherefore to saue the life of Dauid her husband shee let him downe at a backe windowe that he escaped and layde an image in his bedde with a pillow vnder his head stuffed with Goates haire and couered it with a cloth And when her fathers blooddie messengers came into her house in the morning and asked for Dauid Michal said he was sicke the cruell messengers thinking to haue carried Dauid bedde and all to the king that he himselfe might slay him as he commaunded went into Dauids chamber and when they came there and founde nothing els in y e bed but a block they were ashamed to be so mocked so returned to Saul told him Then Michal being demanded of Saul wherfore she had so derided him and sent his enemy Dauid away made her excuse that if she had not let him goe he would haue killed her for hee so to doe had threatned her So Dauid by her meanes and pollicie escaped and fled froÌ Saule After this her father tooke her from Dauid and gaue her to one Phaltiel the sonne of Laish to wife with whom she remayned till the death of Saul And then Dauid beeing somewhat setled in his kingdome made truce with Abner the house of Saul vpon this condition that Abner woulde bring him his wife Michal with him when he came which condition being graunted Dauid sent messengers to Ishboseth Sauls sonne saying Deliuer mee my wife Mychal which I married for an hundred skinnes of the Philistines and for whose sake I put my life so desperately in daunger So Ishboseth as he that feared Dauid and durst doe none other tooke Michal away from her husbande Phaltiel sent her by Abner to Dauid And her husband Phaltiel so deerely loued her and was so loth to depart from her that he went with her and came weeping all y e waye behind her for sorrow til she came to a place called Bahurim there and then being commanded by Abner so to doe he forsooke her and returned home and Abner brought her to Dauid to Hebron there left her and went his way so was she restored againe vnto Dauid by Abners meanes Finally wheÌ Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid it chaunced Michal to looke out at a window beholding y e king her husband how he leaped daunced before the Arke she like a worldling not able to comprehend the motions of Gods spirite that moued him and zeale of Dauid the childe of God began to despise him in her heart and meeting him after all thinges were done comming home to blesse and pray for his owne house as he had done before for the people she interrupted him greatly and sayd O how glorious was the king of Israel this day which was vncouered to day or naked in the eyes of the maydens of his seruantes as a foole vncouereth himselfe But Dauid whom no worldlie affection caused so to doe but onely the zeale that he bare to Gods glorie rebuked Michal his wife saying It was before the Lorde which chose me rather then thy father and all his house and made me ruler of his people therefore did I play and daunce before the Lorde yea and I will yet be more vile then thus and will bee lowe in myne owne sight and of the verye same mayde seruauntes which thou hast spoken of shall I be had in honour And so for thus despising and mocking her husband Dauid the faithfull holy child zealous seruaunt of God the Lord plagued her with barrennes that she neuer had childe 1. Sam. 14.49.18.20 c. 19.11 c. 25.44 2. Sam. 3.13 c. 6.16 c. Miriam or Marie sig exalted or reaching or bitter as before in Marie She was the daughter of Amram and Iochebed and sister to Aaron and Moses who in her young Maydenly yeeres was called Aimia or Alima and being aboue x. yeeres old when her brother Moses was borne and laide in an Arke and cast into bulrushes by the riuer to bee drowned as Pharao had cruelly commaunded she stoode a farre of to wit what would become of him And seeing Pharaos daughter called Memphetica take him out of the water which was in the yeere of the world 2434. she ran to her and sayd shall I goe and call to thee a nurse of the Hebrew women to nurse the child and she said goe wherevpon she went and called her owne mother Iochebed who came and tooke Moses so by Gods prouidence she nursed her owne childe whoÌ God thus maruellously had preserued to bee a notable member of his Churche And when her brother Moses had brought the children of Israel through y e red sea king Pharao their persecutor w t all his host was drowned therin she being a prophetesse took a timbrel in her haÌd with other womeÌ following her in like sort begaÌ ioyfully to dauÌce sing y e song y t Moses made which was this Sing ye vnto the Lord for he hath triumphed gloriously The horse and the rider hath hee ouerthrowen in the Sea as before in the firste Lampe pag. 1. After this she grudged against her brother Moses which had taken an Ethiopian or woman of Inde to his wife called Zipporah sayinge what hath the Lord spoken but onely by Moses hath he not spoken also by vs Which her murmuring Moses beeyng a very meeke gentle man gently bare but the Lord beyng therewith highly displeased and very angry did therefore smite Myriam with a
Leaprosie as white as snowe in the yeere of the worlde 2516. Then Moses partly for pittie to see his sister in such a lothsome case and partly at the earnest request and intercession of Aaron his brother who saide to Moses Alas my Lorde I beseech thee lay not the sinne vpon vs which we haue foolishly committed and wherein we haue sinned Let her not I pray thee be as a childe dead of whom the fleshe is halfe consumed when hee commeth out of his mothers wombe hauing as it were but skinne bone Moses besought the Lorde for his sister saying O Lorde I beseeche thee heale her nowe but the Lord made him aunsweare saying if her father in his anger and displeasure had spit in her face shoulde she not haue beene ashamed seuen dayes Let her be shut out of the host seuen dayes and after she shal be receiued So Miriam was shut out of the host seuen dayes as the Lorde commaunded and the people remoued not till Miriam was restored and receiued in againe into the host Finally in the yeere of the worlde 1554. when she had liued 119. yeeres after the birth of Moses and when Moses and the children of Israel were come into the desert of Sinai to the citie Cades fortie yeere after the departure out of the land of Egypt Myriam there dyed and was buried when shee had liued aboue a 130. yeeres Exod. 2.4.7.6.20 15.20 c. Num. 12.1 20.1 1. Chro. 6.3 Milcha Milcah or Melcha or Melea sig a Queene his Queene or aduiser fulfilling She was the daughter of Haram Abrahams youngest brother the sister of Lot and as some thinke of Sarai the wife of Abraham and also was the wife of Nahor Abrahams second brother so that her husband and her father were naturall brothers the sonnes of Terah and she her selfe neere vnto her husband who was her vncle which kynde of marriage was after forbidden by the lawe after she bare vnto her husband Nahor eight sonnes to wit Uz Buz. Kemuel that was afterwarde Prince of the Assyrians Chesed Hazo Pildash Iidlaph and Bethuel which was the father of Rebecca that afterward became wife to Isaack so Milcha was Rebeccaes graÌdmother her mates name was Reumah Gen. 11.29.22.20 There was another woman called Milcah whiche was one of the fiue daughters and coheires of Zelohehad of the tribe of Manasses as yee may reade in Mahlah her sisters storie Number 26.33.27 1.36 Molecheth signifieth a Queene She was the sister of Gilead and daughter of Machir and bare vnto her husband three sonnes called Ishbod Abiezer and Mahalah 1. Chro. 7.18 N Naamah or Naama signifieth comlinesse fayre beautifull or greatly mouing affliction She was the daughter of Lamech and Zillah and the sister of Tubalkain the cunning brasier and smith Gen. 4.22 There was another woman called Naamah which was an Ammonitesse one of the wiues of king Salomon who bare vnto him a sonne called Rehoboam that after was king of Iuda 1. Kings 14. 21. Naarah or Naara or Naari signifieth a puzill a damosell striking of or walking She was one of the two wiues of Ashur the father or Prince of Tekoa her mates name was Heleah and she bare vnto her husbande foure sonnes called Ahuzam Hepher Temeni and Haashtari 1. Chro. 4.36 Naomi or Noemi or Mara sig fayre comely or prouoking much or greatly assuring Bitter She was the wife of a certaine man called Elimelech dwelling in the land of Iuda in a citie called Bethlem and for because of the present dearth which was ouer all the lande of Iuda in the time that the Iudges ruled She went with her husband and her two sonnes called Mahlon and Chilion into the countrey of Moab to soiourne where in processe of time her husband first died and her two sonnes w t whom she remained being married to two of the Moabitish damosels to wit Orphah Ruth died there also So that Naomi which had dwelt in the land of Moab ten yeeres was now left desolate both of her husband and of her sonnes Then Naomy hearing how the Lord had visited her countrie againe with plentie returned from Moab homewardes againe her two daughters in lawe Orpha and Ruth bringing her on y e way in her iourney And when shee sawe they had gone a good way with her and coueted not to returne from her shee saide vnto them Goe nowe my daughters and returne eche of you vnto your mothers house and the Lorde deale as kindly with you as yee haue dealt with the dead men my sonnes and with mee their sorowfull mother And the Lorde graunt that you may finde rest eyther of you in the house of her husband and so kissed them to haue bid them farewell But when she saw that they wept and would not depart from her she sayde vnto them agayne returne my daughters I pray you for what cause will yee goe with me Are there anie moe children within my wombe to bee your husbandes Turne againe therefore I say and goe your way for I am too olde to haue an husband And if I should say I had hope of children or if I had an husband this night or had already borne sonnes Woulde yee tarrie for them till they were growen of age and refrayne from taking of husbandes so long No not so my daughters it greeueth mee much for your sakes that the hand of the Lord is gone out against me Then they wept altogether and Orpha kissed her mother in lawe and tooke her leaue and returned into her owne lande of Moab agayne But because it was Gods woonderfull prouidence that Ruth shoulde become one of his housholde shee abode still with Naomy But Naomy did all that shee could to perswade her likewise to depart and returne with her sister saying beholde thy sister in law is gone backe vnto her people and vnto her Gods returne thou also after her But when Naomy saw that for no entreaty Ruth would depart from her but was stedfastly mynded to goe on with her she left speaking vnto her And so when they came to Bethlehem Iuda which was about the beginning of barley haruest or in April where when her coÌming was noysed abroad the women of the citie which saw Naomy knowing her to come of a great familie and to haue been of great reputation when she dwelt among them said one to another is not this Naomy Naomy saide shee call me not Naomy that is beautifull but call me Mara that is bitter for the almighty hath geuen mee much bitternes I went out full and the Lorde hath brought me againe emptie Why then call yee me Naomy seeing the Lord hath humbled me and the almighty hath brought me vnto aduersitie And so Naomy remayned in Bethleem Iuda her daughter in law Ruth with her where shee liued poorely by the corne that Ruth gleamed for her sustenaunce in the fieldes of Booz her husbande Elimelechs kinsman and when Ruth brought home the corne and tolde her where shee had it she
a sonne called Booz who after tooke to wife Ruth the Moabitish woman another Gentile of whom came Obed Iesse Dauid and so lineally Christ and all to saue both Iewes and Gentiles Blessed bee his name therefore Iosua 2.6.7.22.25 Matth. 1.5 Heb. 11. 31. And Dauid maketh mention of Rahab an Egyptian saying I will make mention of Rahab and Babel c. Psal. 87. vers 4. Rahell or Rachel sig a sheepe seeing the beginning the sight of mischiefe beholding God Shee was the youngest daughter of Laban the sonne of Nahor and being a very fayre and beautifull mayden borne in Haran disdayned not to keepe her fathers sheepe And as she came with her fathers sheepe to water them at the well it was her chaunce there to meete with Iacob the sonne of Isaak and Rebecca and her fathers nephewe who after some curtesie shewed towards her in helping her to water her sheepe kissed Rahel and tooke acquayntaunce of her as his neere kinswoman wherevpon she ranne and tolde her father LabaÌ who presently went out and fetcht Iacob home and there after intertaynment made retayned Iacob in his seruice where in processe Iacob fell in loue with Rahel and offered to serue her father seuen yeeres for her to be his wife vnto whom Laban made as willing a promise saying It is better that I geue her thee whiche art bone of my bones and flesh my flesh then that I shoulde geue her to another So Iacob serueâ seuen yeeres for Rahell they seemed vnto him but a few dayes because he loued her Howbeit when the time came that she should haue beene geuen vnto Iacob beholde her couetous father who esteemed more the profite that he had of Iacobs seruice then eyther his promise or the course of the countrey at night after the feast was done went and layde his eldest daughter Leah Rahels sister in her steede in Iacobs bed who thereby preuented Rahel became Iacobs first wife contrarie to his mynde For which his dissembling when he was rebuked by Iacob who serued for the younger and not for the elder he alleaged custome for his excuse saying It was not the manner of the countrey to geue the yunger daughter before the elder therfore if thou wilt serue me yet seuen yeeres more for the younger I wil also geue her vnto thee for thy seruice So Iacob being driuen for the great good will he bare to Rahell to serue her couetous father seuen yeeres more for her at the seuen yeeres end she also was geuen vnto Iacob with her mayd Bilha to be her seruaunt and became his wife together with hir sister Lea. But Rahel was euer better beloued of her husband then Lea Therefore when the Lord saw that he made Rahell barren and her sister fruitfull Now when Rahell saw that she bare Iacob no children she enuyed her sister Lea and sayd vnto Iacob her husband Geue me children or els I die Then Iacobs anger beyng with these wordes kindled against his wife Rahel he said vnto her Am I in Gods steed which hath withholden froÌ thee the fruit of thy womb as if he should say it is God only that maketh barreÌ fruitfull therfore I am not in y e fault Behold my mayd Bilha then quoth Rahel go into her she shal beare vpon my knees y t I may haue children by her I will receiue her children on my lapp as though they were mine own so Rahel gaue Iacob Bilha her mayd to wife who conceiued bare her a sonne whose name shee called Dan praysing God and saying God hath geuen sentence on my side and hath also hearde my voyce and hath geuen me a sonne Then Bilha her mayde conceiued agayne and bare Rahel the second sonne whose name she called Naptali then after shee had receiued this benefite of God to haue children borne vnto her such is the arrogancie of mans nature Rahel began to contemne her sister Lea more then before and saide with excellent wrestling haue I wrestled with my sister haue gotten the vpper haÌd Afterward when shee heard that Ruben her sisters sonne had brought home Mandrakes out of the field she could not be quiet till she had gotten those Mandrakes of her sister and therfore went vnto her and said geue me I pray thee of thy sonnes mandrakes and thou shalt sleepe with Iacob my husband this night So she solde her husband for the mandrakes And within a while after Rahel hauing bin long barren at the last that is in the yeere of the world 2259. God remembred her heard her and opened her wombe or made her fruitfull so that she conceiued and bare her first sonne whose name she called Ioseph praysing God and saying God hath taken away my rebuke the Lord will yet geue me another sonne And assoone as Rahel had borne Ioseph Iacob her husbande woulde no longer tarrye with her father Laban but hauing got his wages of Gods blessing not of LabaÌs deliuering was ready to depart And when he heard how Labans children and his wiues brethren did murmure grudge at his wages or wealth wherewith God had blessed him in Labans seruice He called Rahel Lea to the field vnto his flocke there told them of their fathers discurtesy or rather crueltie towards him saying wiues I see your fathers countenance is not towards me as it was wount and y t he enuieth me because the God whom my father worshippeth hath blessed me And yee know that I haue serued your father faithfully with all my might but your father hath deceiued me changed my wages ten times howbeit God suffered him not to hurt me but hath takeÌ away your fathers substance or cattell and geuen it me in recompence of my faithfull seruice done vnto him Now therefore forasmuch as yee know that the Lord hath appeared vnto me by his Angel in Bethel and willed me to depart out of this countrey and returne vnto my natiue countrey where I was borne I thinke it necessarie and conuenient for mee to doe so as the Lorde commaunded Then Rahel and Lea being very well content with that Iacob saide answeared Iacob and sayde Let vs depart hence for we haue no more portion and inheritaunce in our father Labans house Yea he doth rather count vs as straungers for he hath sold vs in that of a couetous mynd he hath geuen vs vnto thee in liew and recompence of thy seruice which is a kind of sale and hath eaten vp and consumed our money Therefore all the riches whiche God hath taken from our father is ours and our childrens Nowe therefore whatsoeuer God hath sayd vnto thee doe it So Iacob with his wiues Rahel and Lea vnknown to Laban went away and Rahel at her departing from LabaÌ her father while he was gone to his sheepshering vnknowne to her husbande stole away her fathers Idols or Gods not to woorship them but to withdraw her father from Idolatrie Howbeit it proued not so for afterwardes these
there is one neerer of kinne to thee then I if hee will doe the kinsmans parte vnto thee well let him doe it if hee will not then will I. And so in the morning he gaue her so much âorne as shee could cary home And shortly after shee became his wife because the other kinsman refused to marie her and solde resigned her his right to Boaz. And in processe that is in the yeere of the worldes creation 2717. Ruth conceiued brought forth a sonne called Obed which was the father of Isha the father of Dauid Read the storie of Naomy Ruth 1.2.3.4 Salome or Mary Salome signi peacefull iust rewarding c. Shee was the wife of zebideus and the mother of his two sonnes called Iohn the Euangelist and Iames the great a very faythfull and godly woman who when Iesus went vp to Ierusalem with his disciples followed him and came with her sonnes worshipping him and desired a certain thing of him saying Graunt that these my two sonnes may sitte the one at thy right hande and the other at thy lefte hande in thy kingdome But Iesus to put her from ambition and to set the cuppe or crosse of affliction before her eyes answered her and sayde Yee know not what yee aske are yee able to drinke of the cuppe that I shall drinke off and to bee baptised with the bastime y t I shal be baptised with yea sayde shee and her sonnes wee are able yee shall drinke in deede of my cup quoth Christ and shall be baptised with the baptisme that I am baptised with but to sit at my right hande and at my left is not mine to giue but it shal be giueÌ to theÌ for whoÌ it is prepared of my father as if hee should haue sayde God my father hath not giuen mee charge to bestow offices of honour here but to bee an example of humilitie vnto all Fynallye shee with Marye Magdalen Mary the mother of Iames and Ioses other women folowed Iesus from Galilee ministring vnto him of her substaunce and when hee was crucifyed stoode a farre off to beholde the ende And after his death shee brought sweete odours to annoynt his body and was a witnesse of his resurrection Math. 20.20.27.56 c. Marke 10.35 15.40.16.1 Iosephus li. 18. ca. 3 maketh mentioÌ of an other Salome that was the sister of king Herod Salomen signi rewarding peacefull Shee was the Daughter of Herodias and Phillip and beeing a very wanton wench and dauncing damosel laciuiously brought vp vnder an vnchaste mother When on a time she daunced trymly before Herode her vncle with whome her mother Herodias lyued in incest and forsooke Philip her husband shee so greatly pleased delighted him with her dauncing that he bad her aske what shee would and hee sware to giue it her yea though it were eueÌ to the halfe of his kingdom Than she went forth to her mother Herodias to aske her aduice what to begge at Herodes hands and her mother hauing long before caused Iohn Baptist to bee cast in prison and sought his death for speaking against the incestuous lyfe of Herod but could not till this occasion offered bring her wicked purpose to passe then instructed her and gaue her counsayle to goe vnto Herode and aske of him Iohn Baptistes head in a platter So Salomen to please her mother ranne in haste vnto the king her vncle and begged of him Iohn Baptistes head saying I would O king y t thou shouldest giue me now in a charger y e head of Iohn Baptist. The king then hearing her aske such a petition euen the life of such a iust man whom he feared and reuereÌced for his holines and vertue was very sory in his minde and repented that hee made such a promise yet for his oth sake and for their sakes which satte at meate with him hee would not denye or resiste her but then graunted her petition And sente forthwith his hangman to behead Iohn Baptist lying in prison and gaue him a charge to bring his head in a charger before him which being done accordingly and his head giuen vnto Salomen she straight wayes brought it vnto her bloodthirstie mother for a present And thus wee see what a great mischiefe and inconuenience vnto the Church and Saintes of God came by the lewde licentious life of a dauncing damosell Mat. 6.12 Saphira signifieth telling or numbring beautifull shewing bookish learned Shee was the wife of Annanias who in the yeere of the worlde 4174. hauing first of hypocrisie because she woulde seeme as religious and beneficiall to the poore as other consented with her husband to sell a possession to distribute among the Saints Afterward of distrust for lacke of liuing together with her husband committed Sacrilege and was of counsaile with him to keepe backe part of the price of the possession which they had solde and laid the rest at the Apostles feete And when her husband hearing the Apostle Peter reproue him for this his dissembling lying to the holy Ghost fel downe sodenly starke dead and was stricken with soden death to the terror of all that stoode by It chanced that about the space of three houres after Saphira also came vnto Peter and the Apostles ignorant of that which had happened to her husband vnto whom Peter saide Tell mee Saphira solde yee the land for so much yea quoth shee for so much Why haue yee two thus conspired and agreed together to tempt the spirite of the Lorde Beholde the feete of them that haue buried thine husband are at the dore and shall carry thee out also And with that only worde of Peter not of any outward violence but of a spirituall feare she fell downe and gaue vp the Ghoste like as her husband before had done and this was done in the yeere of the worlde 4174. And the same men that caried her husband to buriall came and carried her out also and buried her beside her husband to the further terror feare of all hypocrits dissemblers distrusters in Gods prouidence Church robbers and lyars Act 5.1 c. Sarai or Iscah or Sarah Serah Sherah Sara Sarra sig my Princesse or Ladie my Lorde or Prince the Prince or song of the Lord the Lordes gate regard value or headheare my song the Lordes goat barley the Lord of spirites a Leaper Hornet a woman after Ischa Shee was the daughter of Haran borne in Ur in Chaldea in the yeere of the worlde 2018 the sister of Lot and Milcha and wife of Abraham her fathers halfe brother which mariage within the degree of consanguinitie was after forbidden in the Leuiticall lawe Leuit. 18. And Sarah being a faire woman as shee trauelled with her husbande towards Egypt by the way made this couenant with her husbande for his fafetie as shee thought but to the great perill of her honestie that she would call him brother and not husband say wheresoeuer she became that shee was his sister and not his wife So
beeing come into Pharaos court in Egypt the Princes and Courtiers of the Egyptians behelde her beautie and commended her vnto Pharao to be a very faire woman Whereupon Sara was straight way caught vp and taken into Pharaos house to be his wife who intreated Abraham well for her sake and inriched him greatly with sheepe Beeues Asses Camels and men seruants and maide seruantes But the Lorde tooke the defence of the poore stranger against a mightie king and as hee is euer carefull ouer his so did hee preserue Sara cleane and vndefiled and from beeing defloured by the king or his princes but plagued Pharao and al his house with great plagues that could not be cured but by the prayers of Abraham and that because hee had violently taken Sara Abrahams wife from him to defloure her Which when Pharao felt and sawe then hee called Abraham and saide why hast thou done this vnto mee and why didst thou not tell mee plainely that shee was thy wife But callest her sister which made me take her to bee my wife Nowe therefore beholde thy wife take her and goe thy way So when shee was restored home to Abraham againe honest pure and vnpolluted to the intente none shoulde hurt either Sarai or Abraham her husbande gaue his men charge and commandement to conduct them safe out of his countrie with all that they had After this Sara nowe being come into the land of Canaan and hauing been long barren and perceiuing that the Lord had restrained her from bearing of children as she that had respect to Gods couenant and promise made before vnto her husband that one which should come out of his owne loynes should bee his heire according to his request in earnest prayer that his seede should be as the starres in the skie for number c. She gaue her husband AbrahaÌ leaue to take Hagar her Egyptian maide to wife saying Behold now the Lorde hath restrained mee from childe bearing I pray thee go in vnto my maide it may be that I shall receiue a childe by her Wherein note that Sarai offended God in binding his power to the common order of nature by giuing her young maide Hagar to her husband to wife as though God could not giue her children in her olde age So Abraham did as shee bad him and her maide Hagar conceiued with childe brought foorth a sonne called Ismael But when Sara saw herselfe despised of her maid that had conceiued which punishment God suffered to fall vpon Sara to declare what they gaine that attempt any thing against the worde of God Then she made her complaint vnto Abraham said Thou doest me wrong I haue giuen my maid into thy bozome and she seeth that she hath conceiued and I am despised in her eyes the Lorde iudge betweene thee and me Behold quoth Abraham thy maid is in thy hande and power doe with her as it pleaseth thee Then Sara dealt roughly with Hagar her maid was so quick sharpe with her that she made her run away Neuerthelesse at the humble submission of Hagar Sara receiued her againe After this it pleased God to renewe his promise and couenant made with Abraham her husband concerning the issue that he should haue of the body of Sarai his wife whose name God then changed with her husbands and called Sarah that before was Sarai And to that ende when God sent his three Angels to renew the same promise to Sarah herselfe in the plaine of Mamre shee courteously entertained those three Angels and made them a feast in her tent and as she stood behind the tent dore and heard the Angels say vnto her husband Abraham Lo Sarah thy wife shall haue a soone Shee rather hauing respect to the order of nature because she being well stricken in age and very olde euen fourescore and tenne yeere olde insomuch that it ceased to be with her after the maner of women that is past childe bearing Then beleeuing the promise of God so often made and repeated and thinking it impossible for her to haue a childe she I say then laughed within her selfe said Is it of a suretie y t I shall haue a sonne Shal I now giue my selfe to lust being old my Lord is old also 1. Pet. 3.6 And when she had talked thus with her selfe the Angel of the Lord seeing the distrust of Sara at the first saide vnto her husband Abraham wherefore did Sarah thus laugh as though quoth he it were a hard thing for the Lord to performe his promise Then she being asked the question reproued for her incredulitie of the Angell denied it saying I laughed not for shee was afraide but the Angell said it is not so for thou laughedst Afterward Sara going froÌ Mamre soiourning in y e land of Gerar among the Philistines It chanced y t Abimelech y e king of Gerar hearing of her wonderful beautie sent tooke Sara away froÌ her hushusband of purpose to haue lyen w t her But God whoeuer most greatly detesteth y e breach of marriage by dreame or vision in y e same night before y t euer he had come neere her or touched her reuealed vnto Abime Behold thou art but dead because of the womaÌ which thou hast taken for shee is a mans wife whereunto Abimelech as one failing by ignorance and not doing euill of purpose nor thinking to doe any man harme made his excuse to God againe and said for himselfe thus Lord wilt thou slay euen the righteous nation saide not hee that is AbrahaÌ vnto me Shee is my sister yea and shee herselfe saide hee is my brother which fault she had now twise fallen into such is mans frailtie with an vpright minde and innocent handes haue I done this I knowe it saide God that thou didst so but yet I kept thee also that thou shouldest not sinne against mee therefore suffered I not thee to touch her now therefore deliuer the man his wife againe For he meaning Abraham her husband is a Prophet and he shal pray for thee that thou maiest liue but if thou deliuer her not againe be sure that thou shalt die the death and all that thou hast Then Abimelech in all hast very early in the morning called for Abraham and said vnto him what hast thou done vnto vs and wherein haue I haue offended thee that thou hast brought on me my kingdom this great sin Thou hast done this vnto mee by calling thy wife sister that ought not to bee done Because quoth Abraham I thought this with my selfe surely the feare of God is not in this place and they will slay mee for my wiues sake therefore did I call her sister yet in very deede shee is my sister that is my cosin germane for shee is the daughter of my father that is of my fathers brother But not the daughter of my mother and she is my wife And that shee calleth mee brother is but of a couenant of kindnesse that
the Diuel Asmodeus bound him sent him into the wildernes of the higher Egypt And after that they were both shut in Tobias rose out of the bed said vnto the virgin vp sister Sara arise let vs make our prayer vnto God that hee would haue pitie on vs to day to morrowe and the thirde day for these three nightes will wee ioyne or reconcile our selues to God and when the thirde holy night is past wee shall ioyne together in the duetie of marriage For wee are the children of holy men and wee may not come together as the Heathen that knowe not God Then shee arose and they stood vp both together and besought God earnestly that he would preserue them praying and saying as in the first Lampe of Uirginitie And after their prayer ended they went to bed and slept both together that night But Raguel Saraes father thinking Tobias was dead as the other seuen made a graue for him and purposing to haue buryed him secretly the same night that none shoulde haue knowen of it Hee sent his maide into the chamber to see whether hee were dead or aliue who comming into the chamber and finding them both safe and sounde fast a sleepe together brought good tidings again to Raguel and tolde him that Tobias was aliue which caused Raguell not a little to reioyce and prayse the Lorde because hee had mercye on them two which were the only begotten children of their fathers And after commaunding the graue to bee filled vp he made a greate wedding feast which hee kept for ioy 14. dayes and gaue halfe of his goods to Tobie towardes the marriage of his daughter Sarra assuring the rest vnto him her by writing after his and his wiues death So after the fourteene dayes expired in the which space Tobias begate his wife with childe When Raguel by no intreatie coulde persuade Tobie to carry any longer from his sorrowfull father mother that long expected his returne He deliuered his daughter Saâra 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 seruaÌt 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
malice he possibly coulde against him And after that he was inuited with the king to Hesters feast he for ioy that he was so highly in her fauour also as he thought went home and called for zeresh his wife and all his friendes and told them all howe the king had preferred him to honour aboue other and especially how that Hester the Queene had byd no man to her banquet but the king saue him onely but sayeth he to his wife all this doeth nothing auayle me nor doe me any good so long as I see y t malepart Iew Mordicay sit stil at the kings gate doe me no reuerence as I passe by Then zeresh his wife being a wicked woman gaue him as wicked counsel against Mordicay and sayd Let them make a Gibet or a payre of gallous fiftie cubites high and to morow speake vnto the king that Mordecay may be hanged theron Then shalt thou goe ioyfully w t the king vnto the Queenes banquet which wicked aduise counsel was no sooner geuen but Haman her husband as speedily put it in practise caused a most huge paire of gallous to be made set vp for Mordicay But wheÌ he came to y e king thinking to haue begged Mordicay to be hanged God in y e meane time had so wrought in y e kings heart to promote Mordicay that HamaÌ coÌtrary to his expectatioÌ was coÌmanded by y e king to doe Mordicay al y e honor he might as vnto y e kings chiefest friend But wheÌ he had done y e thing went so neere his heart that he hasted home again very sorowful sad told zeresh his wife his frieÌds al y t had befallen him quite coÌtrary to his hope theÌ said his wife zeresh vnto him if Mordicay thine enemy be of y e seed of y e Iewes before whoÌ thou hast begun to fall thou shalt not preuayle against him but shalte surely fall before him And as God put in the mouth of this wicked woman to speake euen so indeed y e Lords decree came to passe against her husband For afterward he was hanged vpoÌ the same gallous that shee caused him to make for Mordicay together with her 7. soÌnes also at one time she her selfe turned out of house home all that euer shee had confiscate geueÌ to Q. Hester as appeareth in the storie of Esther at large Esther 5.10.14.6.13 Zeruah or Serua sig a woman Leaper or hornet She was y e wife of one Nabat an Ephrathite of zerida bare vnto him a sonne called IeroboaÌ wheÌ her husband was dead she a widow because her sonne was a maÌ of streÌgth and courage she preferred her soÌn into y e seruice of king Salomon where in proces for his wisedome and valiantnes he became surueyour of the kinges workes for y e tribe of Ephraim Manasses but at the last for the great offences of y e king God among other enemies raysed vp this hir sonne Ieroboam to rebel against the king his maister and after his death aduaunced him to the kingdome of Israel 1. King 11.26 Zeruiah or zaruia or zeruah or Serua or Seruiah with an S. si bound griefe distresse or trouble of the Lord binding vp framing shaping c. She was the daughter of Ishai or Nahash Dauids father sister to Dauid Abigail mother of Abishai Ioab and Asael 3. valiant captaynes worthy men of the tribe of Iuda 1. Chro. 2.16 2. Sam. 17.25 Zibiah or zibia or Sebia sig a prickette fayre chiefe standing to the Lord willing She was a woman of Beersheba and wife of Ahaziah king of Iuda mother to Ioash the good king of Iuda who repayred the temple of the Lord which Athalia and her childreÌ had broken downe spoyled and restored the true religion that Athalia had defaced and set vp Idolatry 2. Chro. 24.1.6 2. King 12.1 Zilla or Sella sig a shadow a rosting a scorching a tingling a setting vp a treading downe a comparing a wicker basket She was one of the two wiues of Lamech the sonne of Methushael the mother of Tubalkain the cuÌning smith brasier of his sister Naamah her mates name was Adah who seeing that all men hated their husbande for his crueltie were afrayd least at one time or other he should be killed Gen. 4.19.22.23 Zilpah or zelpah zelphan sig the rewme nought worth the despising of the mouth a slauering mouth She was the maid seruaunt or handmayde of Laban whom he gaue to Lea his youngest daughter the wife of Iacob to be her handmayd and when Lea had left bearing of children she gaue her mayde zilpha vnto her husband Iacob to wife who bare vnto her 2. sonnes called Gad and Assur which afterward were two of the ten tribes of Israell Gen. 29.24.30.9 c. Zipporah or Sephora sig his bird fayrenes pleasing a sparrow a trumpet wel doing goodnes fayre early a Goate She was one of the seuen daughters of Reuel or Iethro or Hobab Prince of Midian or Ethiopia who comming with her sisters to draw water at a well and fill the troughes for to water their fathers sheepe were resisted by Shepheardes that droue them away Howbeit beyng rescued by Moses that sate there at the wel as a banished man driuen out of Egypt who rose vp and defended them they drew water enough and watered their sheep they returned home againe their father there seeing them come sooner then they were woont to doe asked of them how chaunce they had done so quickly A man of Egypt quoth they deliuered vs from the hands of the Shepheards and also drewe water ynough and watred our sheepe TheÌ their father to declare his thankfull mynde was desirous to recompence the benefite and good turne done by Moses vnto his daughters and saide vnto them where is he Why haue yee so left the man call him that he may eate and drinke with vs. So they went and called Moses who agreed to dwell with their father And at the last their father gaue this his daughter zipporah vnto Moses to wife vnto whom she bare 2. sonnes the one called Gershon the other named Elezer And when it pleased God to call Moses from keeping his father in lawes sheepe out of Ethiopia of Midian to goe into his owne countrie Egypt to deliuer his people from the tyranny of Pharao he tooke his wife zipporah and her two sonnes with him and returned towards Egypt And as he was by the way in a common Inne God punished Moses so with a sore sicknesse for neglecting his sacrifice of circumcision for he had not as yet circumcised his sonne as God had appointed that he had almost killed him with death Then zipporah his wifâ seeing that her husbande for sicknesse coulde not and GOD euen then required it to be done as an extraordinary acte of a woman not to bee followed of anye other women in baptising their owne children tooke a sharpe knife and
with hardened heartes they say why shoulde wee not be like to our fathers in crueltie For our father Abraham when as he had but one only sonne he went to sacrifice him to the Lord whom in deed I doe not reprehend for this fact for why I knowe not the misterie thereof albeit I marueile howe he had no pitie on his sonne I haue heard also of a certayne king of theirs called Gefta who the same day hee went forwardes to the warres made a vowe to God that he would offer a sacrifice if hee shoulde haue good successe in his warres And when hee returned from the warres hee offered to God his onely daughter and so perfourmed his vowe that he had vowed vnto God And hereby I knowe they are men of a stubborne spirite for what so euer it giueth them in their heades to doe that they thinke must needes bee done and they are a noughtie people and most heynous sinners Wherefore except thou wilt deliuer them vnto mee I will giue ouer the warres For I will not be slayne with them without all iudgement When Titus had thus sayde hee battered the wall of Hierusalem with an yron Ramme and cast it downe Then came foorth many of the Nobles of the Saduces vnto him and made peace with him Pheroras wife hauing had a vyall of poyson whiche Antipater bought as hee went to Rome and sent vnto her husbande to keepe for him till his returne In the meane while her husbande Pheroras dyed And when Antipater came home agayne from Rome Pheroras wife and hee fell at variaunce insomuch that shee obiected vnto hym that hee was the cause that her husbande Pheroras was banished the kinges presence the sorrowe whereof was his death On the other side Antipater went about to accuse her sowing discorde betweene her and the king to sturre him agaynst her Hee suborned also a certaine Eunuche or gelded person to goe vnto Herode the king and enfourme him howe that at what time as hee tooke displeasure with Pheroras his brother and banished him his presence Pheroras procured a strong poyson and gaue it to his wife commaunding her to destroy the king therewith The king hearing this was wroth with the Eunuch and sayde I searched for that venome long agoe when it was noysed that my housholde seruauntes woulde haue giuen it mee to drinke but I coulde not finde the thing to bee true Yea I haue been too rashe in such matters For I put my wife Marimi to death without a cause and Alexandra my mother in Lawe with my two children When Antipater hearde that the king credited not the Eunuche hee made suite to the king to sende him to Octauian the seconde tyme for hee was afrayde for the viall that was in Pheroras wiues house Hee had written also with his hande howe that hee sent it intending therewith to poyson the kings sonnes children but hee that prepareth a pitte for other oft times falleth into it him selfe and desiring the king to sende him hee let him goe After this the king commaunded to make searche if the Eunuches woordes were true or no He sent first for Pheroras housholde seruauntes examined them whether euer they coulde perceyue that Pheroras was in minde to hurt him They all sware no. Then the king commaunded to scourge them very sore but they confessed nothing although some dyed vnder their handes in the examination Some he ordered with diuers kindes of tormentes of some hee caused to plucke out all their teethe And as hee had scourged a certaine woman seruaunte whiche had beene verye trustie to Pheroras at length when shee coulde no longer stande for strokes shee cryed out and sayde The holy and blessed God reuenge vs of Rostios the kinges wife which is the cause of this The king hearing these wordes badde let her alone shee will disclose all Then spake shee Antipater made feastes euery foote for thy brother Pheroras and him selfe And as they eat and dranke they deuised howe to poyson thee especially when as Antipater was going to Octauian For they sayde except wee destroy him hee will destroy vs as hee hath done all the children of this house Moreouer hee loueth the children of his sonnes that were put to death whiche growe apace and it is possible hee may alter his minde and make one of them king Antipater also saide to thy brother The king makes as though hee hee were much my friende but I trust him not Hee gaue me sayth hee an hundred pounde weight of golde but all that satisfieth not mee When the king heard this hee told howe he had giuen Antipater this golde secretly The woman sayde moreouer There is yet a vyall of strong poyson in my mistresse house that thy sonne sent out of Egypt With that the king sent straightwayes to Pheroras wife that shee shoulde bring him the vyall of poyson her owne selfe but when shee espied the kinges Eunuches come to fetch her whether shee woulde or no shee gate her vp to the toppe of the house and cast her self down headlong to kill her self because she would not see the king nor abide his torments Yet shee died not thereof Wherevpon the kinges messengers brought her in a horselitter and set her before the king Then shee confessed vnto him howe Antipater his sonne had conspired with Pheroras his brother to kil him with a stroÌg poyson that hee had bought in Egypt and sent it to Pheroras her husbande to keepe when hee went to Octauian And howe that Pheroras being at the point of death repented him thereof charging that wee shoulde neuer giue that venome to Antipater but powre it out vpon the grounde that the king might not bee poysoned therewith and I did as he badde me cast it out all saue a litle that I kept in the glasse bottome For I euer feared that which is nowe come to passe Then at the kinges commaundement the viall was brought forth before him and there was a litle of the venome left wherefore they gaue better credite to her woordes so the king was content and bad his phisitions heale her and shee recouered Ioseph 55.56.57 Pheroras maide seruaunt that disclosed the treason of Antipater to poyson his father king Herode of her read next before in Pheroras wiues storie and howe shee was handled before shee woulde confesse it c. Ioseph 56.57 Rostios was one of the wiues of Herode king of the Iewes and the mother of Antipater that woulde haue poysoned his father as yee may reade at large before in Pheroras wiues storie Ioseph 56 Salumith was the daughter of one Antipater and Kyparim his wife and sister to Pheroras and Herode which Salumith came but of base blood of her malice and spitefull dealing towardes Marimi reade more at large in the storie of Marimi Ioseph 25.42.43.44 45. Schimeons mother and wife were killed both by the sayde Schimeon the mother first least shee shoulde entreate him for the children and bee sory for their sakes Then his wife came running of her owne accorde and helde her necke downe to the sworde least shee shoulde be constrayned to see her children die and last of all hee slue him selfe as yee may reade more at large in Ioseph fol. 72. There was another woman that was the wife of a cruell Cutte-throate amonge the Iewes called Schimeon who liuing like an outlawe and his wife dwelling in Ierusalem at the last she fled out of the Citie with her men and women seruauntes towardes her husband for feare least she should be slayne for her husbandes cruelties sake if shee should haue tarried at Ierusalem but as she passed by where Iehochanan lay in ambushment for to take her husband her he tooke brought againe to Ierusalem not a little proude of such a pray thinking nowe we shall haue Schimeon at our pleasure seeing we haue his wife our prisoner hee loueth her so entirely that hee will doe for her sake whatsoeuer we will haue him This came to Schimeons eare who had taken at that time many of Iehochanans men and cutte of their right hands sending them so with shame to Ierusalem to their maister Hee sent moreouer Embassadours to Iehochanan willing him to send him his wife in suche sorte that shee might come to him with all that was hers or if he refused to doe it he should be the extreemelier handled for he would take the towne ere it were long and to Iehochanans shame cut of the hands and legges of all them that did inhabite it IehochanaÌ hearing this was sore afrayde and all they that were with him and therefore they sent him his wife whereupon Schimeon kept him still without the Towne and playde the tyrant without as fast as Iehochanan did within rauishing the Israelites wiues before their faces shedding innocent blood vnmercifully Iosephus 134. Iosephus reporteth that at the siege of Titus and Uespasian against Ierusalem the men souldiers were so scant and destroyed that the women were faine to defend the walles where it chaunced that a greate stone shotte by the Romaines hit a woman with childe with such a violence that it passed through her bodie and carried the child with it by the space of halfe a myle FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for the assignes of William Seres 1582.
If a man take a wife and when he hath lien with hir hate hir and laie slanderous things vnto hir charge and bring vp an euill name vpon hir and saie I tooke this wife and when I came to hir I found hir not a maid then shall the father of the maid and hir mother take and bring foorth the signes and tokens of the maids virginitie vnto the elders of the citie in the gate And the damsels father shall saie vnto the elders I gaue my daughter vnto this man to wife and he hateth hir and lo he laieth slanderous things vnto hir charge saieng I found not thy daughter a maid and yet lo these are the tokens of my daughters virginitie and they shall spread the vesture or shéet before the elders Then the elders of the citie shall take that man and chastise him and condemne him in an hundred sicles of siluer and giue them vnto the father of the maid bicause he hath brought vp an euill name vpon a maid in Israel and bicause the shame of the fact should haue lighted vpon the father therefore the recompense shall be made vnto him that is faultlesse and she shall be his wife still that complained and he may not put hir awaie all hir life time But if this thing be true that the maid be not found a virgin then they shall bring foorth the maid to the doore of hir fathers house and the men of the citie shall stone hir with stones to death bicause she hath wrought follie in Israel by plaieng the whoore in hir fathers house and loosing hir virginitie so thou shalt put euill awaie from among you Deut. 22 verse 15 c. If a maid damsell or virgin betrothed vnto an husband be found lieng with an other man in the towne they both shall be stoned to death the maid bicause she cried not being in the citie where she might haue had rescue But if a man find a betrothed maid in the field and force hir and lie with hir then the man onelie shall die and not the maid bicause there is in the maid no cause of death For as when a man riseth against his neighbour and woundeth him to death so is this matter For he found hir in the fields where though she cried yet was there no man to resist helpe or succour hir against the violence and force Therefore the innocent can not be punished Deut. 22 23 c. The woman shall not weare that which perteineth vnto the man neither shall a man put on womans raiment For that were to alter the order of nature and to despite God therefore All that doo so are abhomination vnto the Lord thy God Deut. 22 5. A maid that in hir virginitie is defiled or gotten with child in hir fathers house or otherwise is vnshamefast bold licentions and vseth much libertie shall bring both hir selfe and hir friends to publike infamie and open reproch of all Eccles. 42 10,11 A faire maid without discretion or good maners is like a ring of gold in a swines snout Prou. 16 22. Maidens damsels or women that are singers and dansers are not to be harkened vnto or kept companie withall Eccles. 9 4. Saie not thou O yoong woman after the maner of the wicked which desperatelie boast and saie Come let vs enioie the pleasures that are present and let vs chéerfullie vse the creatures as in youth Let vs fill our selues with costlie wine and ointments and let not the flower of youth passe by vs. Let vs crowne our selues with rose buds afore they be withered Let vs all be partakers of our wantonnesse Let vs leaue some tokens of our pleasures in euerie place For it is our portion and this is our lot O be not thou my daughter of this number I saie For they that imagine such things go astraie and their owne wickednesse hath blinded them âo their sudden destruction which they shall vndoubtedlie féele and prooue but too late to repent of Wisd. 2 6. Ye maids damsels and virgins vse not the companie of them that are singers dansers and riotous men neither harken vnto them least you be snared and taken by their craftie allurements Eccl. 9,4 c. Gaze not on the beautie of anie man least thou fall by that which is pretious in him Cast not thy mind vpon ruffians in anie maner of thing least thou destroie both thy selfe and thine heritage Go not about gazing in the stréets of the citie neither wander thou in the secret corners or places thereof Turne awaie thine eies from a beautifull man and looke not vpon their comlie personages and feature of bodie For manie haue perished by such gazing and through it loue is kindled as a fire Euerie woman that is an harlot shall be troden vnder foot as doong of euerie one that goeth by the waie Sit not at all with another womans husband neither lie with him vpon the bed nor banket with him least thine hart incline vnto him and so through his inordinate desire of lust thou fall into destruction with him Delight not thou in the things that the vngodlie haue pleasure in but remember that they shall not be found iust vnto their graue Remember I saie that thou goest in the midst of snares that thou walkest vpon the towers of the citie in the view of euerie one Eccles. 9 verse 14. He that toucheth pitch shall be defiled with it and she that is familiar with the proud and vngodlie shall be like vnto them Eccl. 13,1 A shamelesse maid is compared to a dog but she that is shamefast reuerenceth the Lord. Eccles. 26 26. Let the yoonger women therefore be sober minded discréet chaste kéeping at home good and subiect vnto their superiors that the word of God be not euill spoken of Titus 2 4. Flie also from the lusts of youth and followe after righteousnesse faith loue and peace with them that call on the Lord with a pure hart For if anie woman separate hir selfe from the wicked and purge hir naturall corruption by Gods spirit she shall be a vessell vnto honour sanctified and méete for the Lord and prepared to euerie good worke 2. Tim. 2 22. A well nourtured and manerlie maid is as a polished stone of a palace yea she is the beautie of the citie and the honour of hir fathers house as appeareth by Dauids opinion in his Psalme 144 12. Bicause youth is most giuen to licentiousnesse and vaine pleasure and wanton delights of the world therefore the holie Prophet King Dauid chieflie warneth them to frame their liues béetimes to Gods word saieng Wherewithall shall a yoong maiden redresse hir waies Euen by taking héed and ruling hir selfe according to Gods word Psal. 119 9. Loue wisedome and séeke hir from thy youth For by hir shalt thou get glorie among the multitude and honor among the nations though thou be yet but yoong Yea by hir thou shalt obtaine immortalitie and leaue an euerlasting memoriall among them that come after thée
father nor mother nor countrie He laboureth and trauelleth and giueth and bringeth all home to his wife wherefore a man loueth his owne wife more than father or mother 1. Esdras 20 21,25 A man ought to loue his wife for thrée causes especiall first bicause they lead their liues togither in mutuall societie secondlie for that she is the weaker vessell and therefore to be cherished and borne with but chieflie and lastlie bicause that God hath made them as it were fellowe-heires togither of life euerlasting as you may read before in the 1. Pet. 3. Husbands loue your wiues euen as Christ loued the Church or congregation and gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that hée might make it vnto himselfe a glorious Church not hauing spot nor wrinkle or anie such thing but that it should be holie and without blame euen so ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord dooth the Church For we are members of his bodie and of his flesh and of his bones For this cause shall a man leaue father and mother and shall cleaue vnto his wife and they twaine shall be one flesh For this is a great mysterie but I speake concerning Christ and concerning the Church saith S. Paule Therefore euerie one of you husbands doo ye euen so let euerie one loue his wife euen as himselfe Ephes. 5 25. Neuerthelesse by the parable of the great supper where one refused to come therto being called alledging it for a lawful excuse bicause he had maried a wife it doth appéere that we ought not to loue our wiues more than God For there Christ saith If anie man come to me and hate not father and mother wife and children brethren and sisters yea and his owne life also he can not be my disciple Matth. 14. Againe he saith Whosoeuer shall forsake house and land wife and child for my name sake he shall receiue an hundred fold more and inherit euerlasting life Matth. 19,29 Where we learne to cast off all naturall affection and desires euen to our déerest friends which drawe vs from comming to Christ and to folowe and obey his will before all things When to abstaine or forbeare to accompanie our wiues BE readie on the third daie and come not at your wiues but sanctifie your bodies and giue your selues to praieer and abstinence that you may at this time of the publishing of the lawe and Sacraments be holie and attend onelie vpon the Lord and his seruice said Moses to the people Exo. 19,15 Thou shalt not go vnto a woman to vncouer hir shame as long as she is put a part for hir disease or whilest she hath hir flowers Leuit. 18 19. Sée more Cap. 20,18.12,2 and 15,24 Where we sée that the husband might not for that time that his wife was either in child-bed or put apart for hir vncleannesse by the old lawe resort vnto hir to lie with hir Abimelech the priest would not giue of the halowed shew-bread of the temple vnto Dauid and his seruants at the first asking but said If the yoong men haue kept themselues at least from women and haue not companied with their wiues and when Dauid answered saieng Certeinlie women haue béene separate from vs these two or thrée daies and the vessels or bodies of the yoong men are holie though the waie were prophane and how much more then shall euerie one bée sanctified this daie in his vessell or shall be more carefull to kéepe his vessell holie when he shall haue eaten of this holie food With this answere of Dauid I saie Abimelech being pleased gaue vnto Dauid and his men of the shew-bread to eate as you may read 1. Sam. 21,4,5 There is a time to loue and a time to hate a time to imbrace and a time to be far from imbracing Eccles. 8 5. Let the husband giue vnto the wife due beneuolence that is all duties pertaining to mariage The wife hath not the power of hir owne bodie but the husband and likewise also the husband hath not the power of his owne bodie but the wife Defraud not one another therefore by long abstinence except it be with consent for a time that yée may the better giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie but I speake this by permission not by commandement saith the Apostle Paule 1. Cor. 7 5. When and wherefore the husband may lawfullie put awaie his wife and where not see in title diuorce MOses as it may séeme sent his wife Zeppora backe againe vnto hir fathers house for hir impatiencie by the waie or in the iournie that they went least she should be a let to his vocation which then was so dangerous read Exo. 18,2 As the Apostles also who though it were lawfull for them to lead about a wife being a sister that is a faithfull Christian woman as the brethren of the Lord yet it may séeme that in time of persecution and planting of the Gospell they forsooke their wiues and left them with their friends as Moses did 1. Chron. 9 5. It was lawfull for the Israelites that had maried strange wiues to put them awaie euerie man his wife bicause it was to auoid Gods plagues that therefore were hanging ouer their heads bicause they contrarie to his commandements had maried strange idolatrous heathen women as you may read in 1. Esdr. 9. Neh. 9. He that putteth awaie a good woman putteth awaie a good thing but he that kéepeth an harlot is a foole and vnwise Prou. 18 22. Depart not from a wise discréet and godlie woman that is fallen vnto thée for thy portion in the feare of the Lord. For hir grace and gift of hir honestie is aboue gold If thou haue a wife after thy mind forsake hir not but commit not thy selfe to the hatefull woman Eccles. 7 19,26 Giue the water no passage nor a wicked woman hir will and if she walke not in thine obedience cut hir off then from thy flesh Giue hir a bill of diuorcement and forsake hir that she doo not alwaie abuse thée For it is better to dwell with a lion and a dragon than to kéepe house with a wicked wife Eccles. 25. So did Ashuerus put awaie Uasti his wife bicause she was disobedient to his commandement as appeareth in the storie of Quéene Hester 1. If thou hate thy wife put hir awaie saith the Lord God of Israel not that he doth alow diuorcement but of the two faults he sheweth which is the lesse as you may read more at large described Mal. 2 16. Ioseph being a wise man and one that feared God when he perceiued his espoused wife the virgin Marie great with child before they came togither he suspected that she had committed fornication
had no solemnities in mariage neither did hir children inherit but had a portion of goods or monie giuen them as appeareth by Sara and Hagar and others 1. Chron. 2,46 Harken O daughter and consider and incline thine eare forget also thine owne fathers house and people so shall the King thy husband haue pleasure in thy beautie For he is thy Lord and him oughtest thou to reuerence Whereby is signified that the wife is blessed if being an heathen or infidel she can renounce hir idolatrous and irreligious people and kindred and the loue of hir owne nation and countrie and giue hir selfe wholie to hir Christian husband to loue him hartilie and worship God aright as he doth For most perfect loue ought to be betwéene the husband and the wife euen such and so great as is betwixt Christ and the Church his spouse Psal. 45 10,11 Thou wife forsake not the husband of thy youth For he is thy head vaile defence and guide to gouerne thée and with whom thou shalt be preserued from all danger and from whom thou oughtest not to depart to anie other man but to liue with him and remaine in his subiection And forget not the couenant of thy God that is thy promise made in mariage before God and his Angels Prou. 2 17. Let the husband giue vnto the wife due beneuolence and likewise the wife vnto the husband that is all duties pertaining to mariage 1. Cor. 7 3. Let euerie man haue his owne wife and let euerie woman haue hir owne husband 1. Cor. 7 2. The wife hath not the power of hir owne bodie but the husband and likewise the husband also hath not the power of his owne bodie but the wife 1. Cor. 7 4. Defraud not one another therefore except it be with consent for a time that ye may giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie 1. Cor. 7 5. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same Christ is the Sauiour of his bodie the Church euen so ought the husband to gouerne and nourish his wife from perils Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing Ephes. 5 22 c. Let the wife sée that she feare hir husband Ephes. 5 33. Wiues submit your selues vnto your husbands as it is comlie in the Lord. Colos. 3 18. Let the wiues be subiect to their husbands that euen they which obeie not the word may without the word be won by the conuersation of the wiues while they behold your pure conuersation which is with feare Whose apparelling let it not be outward as with broided heare and gold put about or in putting on of gorgious apparell but let the hid man of the hart be vncorrupt with a méeke and quiet spirit which is before God a thing much set by For euen after this maner in time past did the holie women which trusted in GOD tire themselues and were subiect to their husbands As Sara obeied Abraham and called him Sir or Lord. Gen. 18 12. Whose daughters ye are whilest you doo well not being afraid of anie terrour but willinglie dooing your dutie For your condition is not the woorse for your obedience 1. Pet. 3 1 c. The wiues of Bishops or Ministers also must be honest not euill speakers but sober and faithfull in all things 1. Tim. 3 11. Teach the yoonger women to be sober minded that they loue their husbands that they loue their children that they be discréet chaste kéeping at home not running to and fro without necessarie occasions which is a signe of lightnesse that they be good huswifelie and subiect vnto their husbands that the word of God be not euill spoken of Tit. 2 verse 4. I will saith S. Paule that women araie themselues in comlie apparell with shamefastnesse and modestie not with broided heare or gold or pearles or costlie apparell wherby also curiositie pompe and wantonnesse is condemned which women vse in platting crisping folding or curiouslie curling their heare or trimming their heads But as becommeth women that professe the feare of God so let them adorne and decke themselues with good works 1. Tim. 2 9. Let the woman learne in silence with all subiection For I permit not a woman to teach neither to vsurpe authoritie ouer the man but to be in silence For Adam was first formed then Eue and Adam was not deceiued first but the woman was first deceiued and so became the instrument of Sathan to deceiue the man and was giltie of the transgression Notwithstanding though therefore God punisheth them with subiection and paine in their trauell yet through bearing of children if they continue in faith and loue and holinesse with modestie and be faithfull and godlie in their vocation they shall be saued 1. Tim. 2 11. Againe saith S. Paule Let your women kéepe silence in the Churches For it is not permitted vnto them to speake but they ought to be subiect as also the lawe saith Gen. 3. before And if they will learne anie thing let them aske their husbands at home For it is a shame for women to speake in the Church or congregation and a great disorder therein to suffer the woman to vsurpe that which is peculiar to men 1. Cor. 14 33. She that is maried careth for the things of the world how she may please hir husband 1. Cor. 7,34 Raguel exhorted Sara his daughter saieng Honour thy father and mother in lawe loue thine husband rule well thine houshold kéepe thy familie in good order and shew thy selfe faultlesse Fiue notable points to be obserued of euerie godlie wife towards God hir husband friends familie and neighbours Tob. 10 12,13 The wife is bound by the lawe of matrimonie as long as hir husband liueth to cleaue vnto him without separation Read more title diuorce 1. Cor. 7 39. Rom. 7 2. So then if while hir husband liueth she take another man she shall be called an adulteresse Rom. 7 3. The wife that is found lieng with another man shall die for it bicause she hath broken wedlocke c. Deut. 22 22. Leu. 20 10. If anie mans wife turne to euill and commit a trespasse against hir husband by breaking the bond of mariage and plaieng the harlot so that another man lie with hir fleshlie and it be hid from the eies of hir husband and kept close and yet she be defiled and there be no witneââe against hir neither she taken with the maner if hir husband be mooued with a gelous mind so that he is gelous ouer his wife which is defiled then shall the man bring his wife to the priest with hir offerings with hir namelie the tenth part of an Ephath of barlie meale but he shall not powre oile vpon it nor put incense thereon For it is an offering
done yet for because this was an extraordinarie and particular act in hir therefore it is no generall example for another to followe or for anie other woman to baptise hir children Read Exo. 4,24,25 1. Macc. 1 verse 63. The mother may giue the name to hir child that is to be christened as well as the father For so did Elizabeth the wife of Zacharie and mother to Iohn Baptist. Luk. 1,60 And manie other women in scripture as Hanna who named hir sonne Samuel 1. Sam. 1 20. Rahel and Leah Gen. 30,6,8 c. It is the mothers dutie especiallie to nurse hir owne children after the good example of old mother Sara Gen. 21â7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ daies of hir purification are accomplished by the old lawe she was to bring hir child to the Church there to present it to the Lorde by prayer and to offer hir oblation of thankesgiuing and prayse vnto God for it that it may be holy vnto him So did Hanna the virgin Marie c. Luke 2.22 The tender heart that the mother shoulde beare vnto hir litle childe or infant ought not to sée it to perish vnder hir hande for want of sustinaÌce as Hagar did GeÌ 21.14.15 read Iochabds storie Exo. 2.3 Yet the mother ought so farre forth to tender and loue hir child that in benefiting it shée vse not any vnlawful meanes to tempt God as did Rebecca Gen. 27.9 It is the parents duetie to pray heartily and often for their children both in sickenesse and in health and also to praise and laude God for them as his giftes For so did Eua Gen. 4.1 Abraham for Ismael Gen. 17.18 Sara Gen. 21.6 Manoah Iudg. 13.8 Dauid Hanna 1. Sam. 2. all Zacharie Luk. 16 8â the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌt Math. 15.22 Mark 7.14 It is the duetie of parents to blesse their children and wish them al good a paterne whereof they haue in Gene. cap. 48.15.20 Iacob Numb 6.24 It is the mothers office as well as the fathers to instruct hir children with preceptes good doctrine so did Bethshiba teach her sonne Salomon Prouer. 31.1 as you may reade in hir story The mother that hath a diseased or sicke childe ought first with the woman of Canaan and Dauid the Shunamatesse c. to carrie it to Christ to be cured Math. 15.22 1. Sam. 12.16.2 King 4.18 The mother ought not to aske preheminence at Gods hande for hir children as did the mother of Zebedyes sonnes Math. 20.20 No small sorowes gréeues crosses and aduersities doe peerce the heartes and accompany the bodies and mindes of a naturall louing mother for their children as may appeare in the blessed virgin Mary Hagar c. Iocabed Exod. 2.3 Luke 2.35.41 Gen. 21.16,17 c read after Eccle. 42. The mother ought to comfort hir sorowfull childe with swéete words and to wipe their teares off from the eyes of their daughters that are afflicted so did Edna to hir daughter Sara Tob. 7.17 The parents of Susanna c. Can a mother forget hir chylde that she bare and not haue compassion on the sonne of hir wombe Esai 49.15 No Rachel can not chuse but weepe and take on for hir children neither can shée be comforted if they be not aliue Iere. 31.15 Math. 2. 18. Wretched is the state of that mother that is forced to curse complaine and findeth fault with her owne children as appeareth in 2. Esdra 2.2 Thou shalt not discouer the shame of thy daughter in lawe nor of thy sonnes wife nor of thy soÌnes daughter nor of thy daughters daughter For the man that doth so they both shall die the death because they haue wrought wickednesse and abhomination in Israel their blood shall bee vpon them Leuit. 18.10.20,12 Shée that lieth with her sonne in law shal be burnt to death with fire Leuit. 20.14 Thou shalt not make thy daughter common to cause her to bée a whore least the lande also fall to whoredome and be full of wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll For whosoeuer hee bee that offereth his children to Molech and bringeth them vp in superstition and idolatrie he shall die the death and I will set my face against that father or mother and cut him off from among my people because he defileth my Sanctuarie and polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie thou shalt not consent vnto him or hir nor heare them neyther shall thine eye pitie them nor shewe mercy nor keepe their secretes but thou shalt euen kill that Idolatrous child thyne hande I say shall bée first vpon him to cast the first stone at him to put him to death because he hath gone about to thrust thee a way from the lord thy God c. Thus we sée that all naturall affection must giue place to Gods honour For God is honoured in destroying them that rob him of his honour Deut. 13.6 And he that loueth sonne or daughter more then me saith Christ is not worthy of mee Math. 10.37 And whosoeuer shall forsake house and lande wiâe and childe for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life Math. 19,29 Yea the father ought not to spare the child nor the child the father in Gods matters as we haue example in Leuy who preferring Gods glory to all naturall affection spared not his owne children and kindred that committed Idolatrie but shewe them at Moses commaundement Exod. 32.30 And in Asa who put downe Macha his owne mother the Queene from hir Royall estate and dignitie because shee had made an Idole in a groue and worshipped it contrarie to Gods lawes 1. King 15. 12. It is abhomination before God for parentes to make their sonnes priests of purpose to worship idols and commit idolatrie in their own houses as that idolatrous woman Michas mother did Iudg. 17. Thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy beast nor thy straÌger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine to haue an euill child taken away by death according to iustice Read in Children Deut. 21.18 Fathers mothers ought both to know Gods iudgemeÌts laws to declare theÌ to their childreÌ after the example of Abraham of whom God thus sayde I knowe him that he wil commande his sonnes and his housholde after him that they keepe the way of the Lorde to doe righteousnes iudgemeÌt y t the Lord may bring vpoÌ him that blessing that he hath promised
Gen. 18.19 Ye parents prouoke not your children to anger by austeritieâ or too much rigour or straight keeping least they be discouraged but bryng them vp not in wantonnesse or idlenes but in the feare instruction and information of the Lord. Ephe. 6.4 Colos. 3.21 Ye parents teach your children to knowe the holy scriptures from their childehood For they are able to make them wise to saluation through faith in Christ Iesus 2. Timo. 3.15 S. Iohn highly commendeth a certaine Lady in his epistle for that shée so vertuously brought vp her children in the trueth of Gods word 2. Iohn 1.1.4 A Matron of maydens ought to be one that can rule her owne house well hauing children vnder obedience with all honestie such as are faithfull which are not slandered of ryot neither are found disobedient 1. Timo. 3.4 Titus 1.6 Chastise thy childe betimes while there is hope let not thy soule spare for his murmuring or cryes Prou. 19.18 For hée that spareth the rod hateth his childe but hee that loueth him chasteneth him by times Prou. 13.24 The rod and correction giueth wisedome and deliuereth the soule from destruction but a childe set at libertie and left to his owne will bringeth his mother to shame Prou. 29.15 Shee that delicately bringeth vp hir childe from his youth shall make him hir master at the length Prou. 29.21 Foolishnes is bounde in the hart of a childe for he is naturally giâen vnto folly but the rod of correction shall driue it away from him Prou. 22.15 Withholde not correction from thy childe For if thou beatest him with the rodde hee shall not die thereof Thou shalt smite him with the rodde and shalt deliuer his soule from hell and destruction Prou. 23.13 If thou haue sonnes instructe them bryng them vp in nourture and learnyng and holde their neckes in awe from their youth vp If thou haue daughters kéepe their bodyes and shewe not thy selfe cherefull towardâs themâ Mary thy daughter so shalt thou performe a waightie matter but giue hir to a man of vnderstanding Ecclesi 7.23 c. A man after his death shal be knowen by his children Eccle. 11. 28. And as is the mother so is hir daughter Ezech. 16.44 An euill nourtured sonne is the dishonour of the father and the daughter is least to be esteemed Eccle. 22.3 If children liue honestlyâ and haue wherew t they shall put away the shame of their parents but if children be brought vp proudly with hautinesse and foolishnes they will defile the nobilitie of their parents and kindred Eccle. 22.3.8 If thy daughter be not shamefast holde hir straightly least shée abuse hir selfe thorowe too much libertie Take heed of her that hath an vnshamefast eye and maruaile not if shee trespasse against thée Eccle. 26.10 The mother that flattereth or cockleth hir children byndeth vp their wounds and hir heart is grieued at euery crie An vntamed Horse will bée stubborne and a wanton childe wil be wilfull If thou bring vp thy childe delicately hee shall make thee afrayde and it thou play with thâm they shall bring thee to heauinâsse Laugh not vpon them least thou wéepe and be sory also with them and least thou gnashe thy teeth in the ende Giue the childe no liberty in his youth and winke not at his folly Bowe downe his necke while hée is yong and beaâe him on the sides while he is a childe least he waxe stubborne and be disobedient vnto thee and so bring sorrowe to thine heaât Chastice thy childe and be diligent therein least his shame gréeue thée Eccle. 30.7 Beware of thine owne children and take héede of them that bée of thine owne housholdeâ Eccle. 32.22 The daughter maketh the father and mother to watche secretely and the carefulnesse that the parentes haue for her taketh away their sleepe least in her youth shée shoulde paââe âhe slower of her age when shée hath an husband least âhee should bee hated In her virginitie least shee should be defiled or gotten with childe in her fathers house And when shée is marryed least shée misbehaue her selfe towardes her husbande or continue vnfruitefull Eccle. 42.9 So there is no ende of the parents care ouer a daughter If thy daughter bée vnshamefaste kéepe her straitely least shée cause thine enemies to laugh thée to scorne and make thée a common talke in the citie and defame thée among the people and bring thée to publike shame Eccle. 42.10 It is the mothers duety as well as the fathers to prouide a godly husbande for her daughter or a vertuous wife for her sonne For so did Hagar for her sonne Ishmael when he was grown to mans state and diuers other godly women in scripture Gen. 21.21 The mother ought to haue great care in the marrying and bestowing of her children to the children of God and such as be of a good religion and therein to yéelde her consent to the ordinaunce of GOD as diuers holie men and women haue done Gen. 24.4,50,57,27,46 26,1,29.21,38,6 Deut. 7.3 Ezra 9.12 Exod. 34.16 What authoritie the father or mother hath ouer their daughter concerning the breache of virginitie and marrying her to a man of vnderstanding Reade tit virg at large â Cor. 7.36 If thy daughter vnbetrothed be defloured by a man that hath entised hir and thou refuse to giue hir vnto him in marriage to be his wife then thou shalt take of him money according to the dowrie of virgins Exod. 21.16 Deut. 22.28 Howe the parentes are to trie and prooue the honestie and chastitie of their daughter that is married and accused of adulterie and howe the father shall be recompenced if his daughter be found faultlesse by tryall read in the chapter of virginitie or maydes Deut. 22. 19. That parentes haue not authoritie to marrie their chyldren of a couetous intent for their owne gaine whiche in déede is to sell them for seruice to their seruantes as Laban did his two daughters Rahel and Leah to Iacob Gen. 29.19 or as Shesham did his daughter to his seruant Iarha 1. Chron. 2.35 moe of a diuelish purpose to séeke reuenge by hypocrisie as Saule who gaue his daughter Mychal to Dauid to betray him 1. Sam. Nor yet lastly without the consent of the parties themselues it is manifest by the example of the godly especiall of the mother and brother of Rebecha where they sayd wée will call y e maide aske her consent Gen. 24.57 And as Raguel did Sara his daughter Tob. 7.13 Yea so soone as the parentes perceiue that it is the ordinance and worke of God that their childe should bee besâowed they ought forthwith to yéelde and giue their consentes to auoyde further inconueniences and to commit the matter to God as the parents of the said Rebecha did Gen. 24.50 And howe dangerous a thing it is for parentes to be negligent and carelesse in bestowing their daughters in marriage it may well appeare by the story of Tamar that was defloured by her father in law Iuda
6.27 The child may make a vowe to God to humble her soule by abstinence but the father hath authoritie to breake and anull it Num. 30.4 A wise child maketh a glad father but a foolishe and vndiscreete daughter is an heauines vnto her mother Prou. 1.10 My daughter heare thy fathers instruction and forsake not thy mothers teaching Prou. 1.8 Heare O yée children the instructioÌ of your fathers geue eare to learne vnderstaÌding wheÌ he doth teach you good doctrine in the way of wisedome and leade you in the pathes of righteousnes so shall yée walke at libertie without offence Prou. 4.1.11 A wise childe reioyceth the father but a foolishe daughter despiseth hir mother and is the calamitie of her parentes Prou. 5.2 13.19 Heare your fathers iudgement O children and doe thereafter For God will haue the father honoured of the children and hath confirmed the authoritie of the mother ouer the childreÌ looke what a mother commaundeth hir children to doe the Lord will haue it done and kept Eccle. 3.2 c. Who so honoureth hir parents hir sinnes shal be forgeueÌ hir shée shal abstaine froÌ theÌ shall haue hir dailie desires And she that honoreth hir mother is like one that gathereth treasures Shée that honoureth hir father shall haue ioye of hir own childreÌ and when shée maketh hir prayers it shal be heard She that honoreth hir father shall haue long life shée that is obedient to the Lord shall comfort and cherish hir mother Shée that feareth the Lord honoreth hir parents doth seruice vnto them as vnto Lords Ladies So did Rachel call hir father LabaÌ Lord in great reuerence Gen. 31. 35. Honour thy father and mother in déede and in worde and in all pacience that thou maiest haue Gods blessing that his benediction may abide with thée in the end For y e blessing of the Father establisheth the houses of the children and the mothers curse rooteth out the foundations thereof as appeareth in Ham whoÌ his father Noah cursed but blessed his brother Sem and Iaphet c. Gen. 9.22 Reioyce not at the dishonour of thy father or mother wheÌ they are reprooued For it is no honour vnto thée but shame séeing y t the childs owne glorie coÌmeth by his fathers honor and the reproch of the mother is dishonour to the children My daughter make much of thy father in his old age and gréene him not as long as he liueth and if his vnderstanding faile haue pacience with him and despise him not when thou art in thy full streÌgth and lustie youth For the good intreatie of thy father and the good déed that thou shewest vnto him shall not be forgotten but it shall be a fortresse for thée against sinnes and when thou thy selfe wantest it shall be rewarded thée And for thy mothers offence thou shalt be recompensed with good yea it shall bée founded for thée in righteousnes and in the day of trouble thou shalt be remeÌbred thy sinnes also shall melt away as the yce in the faire weather But shée that forsaketh hir father shall come to shame and shée that angreth or defieth hir mother is cursed of God Honour thy father from thy whole heart and forgette not the sorowfull trauayle that thy mother had with thee Remember I saie that thou wast borne of them and howe canst thou recompence them the things that they haue done for thee Eccle. 7.27 An euill or misnurtured child is the dishonor of the father and a foolishe dâughter shall be little regarded 22.3 A wise daughter is an inheritage vnto her husbande but shee that liueth dishonestly bringeth her father and mother to sorow and care A daughter that is bold impudent or past shame dishonoreth both hir father hir husband and is not in fauour to the vngodly who shall regarde hir but they both that is the father and husband also shall despise and abhorre hir Eccle. 22.5 If children be proude with hawtinesse foolishnes they blot out and defile the nobilitie of their kindred 9.1 If Miriams father had spit in hir face in his displeasure should shée not haue béene ashamed seuen dayes yea shée might not presume to come in his presence till he were reconciled Num. 12.14 RemeÌber thy father and mother wheÌ thou sittest among great meÌ least God forget thée in their sight least thou doting in thy custome become a foole and suffer rebuke wish y t thou hadst not béen borne and so curse the day of thy natiuitie Eccle. 23.14 The children that boast of their riches and nobilitie seeme but to reproche their father who was base borne and of lowe condition Hosea 12. L. An vntamed horse will be stubborne and a wanton childe will be wilfull Eccle. 30.8 Be ashamed of whoredome before father or mother 41.17 Honor thy father thy mother in law which are now thy pareÌts that thou maist get thy selfe a good report of all Tob. 10.12 So was Sara the wife of Tobie Ruth Rachel c. My daughter heare the words of thy father laie them vp in thine heart as a foundation Despise not thy mother but honour her all the dayes of thy life and doe that which shal please her and anger her not Remember my daughter how many daungers shée susteyned when thou wast in her wombe when thy parents dye close theÌ their eies and bury them together honestly My daughter set thou our Lorde God alwaies before thine eies let not thy wil be set to sinne or to transgresse the commaundements of God Tob. 4.6 But kéepe thou the lawe and commaundementes of the Lord and shew thy selfe mercifull pitiful and iust and loue the Lorde thy God in trueth and iustice so shalt thou reioyce and all things goe wel with thee Tob. 14.9 Doe vprightly I say all thy life long and follow not the way of vnrighteousnes For if thou deale truely thy doinges shall prosperously succéede to thée and to all them which liue iustly Bee liberall to the iust and giue almes of thy substance chéerefully when thou giuest almes let not thine eyes be enuious neither turne thy face from anie poore man least that God turne his face also from thee c. Beware of whoredome adultery and al vncleannesse take thée an husband in the feare of the Lord that thou maist be blessed in thy children and thy séede inherite the lande Also loue thy brethren and sisters kinred and friendes and despise not in thine heart the sonnes of thy people in not taking an husband of them For in pride and disdaine is destruction and much trouble in fiercenes is scarcitie and great pouertie For fiercenesse or vprofitablenes is the mother of famine Serue God diligently day and night be circumspect in all things thou doest and be well instructed in all thy conuersation Doe that to no man which thou hatest Drinke not wine to make shée drunke neither let drunkennesse goe with thee in thy iourney Aske counsell alway
abhominations which they doe héere in the Lords houseâ c. Therefore will I execute my wrath vpon them mine eye shall not spare them neither will I haue pitie and though they crie in mine eares with a loude crie yet will I not heare them saith the Lorde Eze. 8.14 15. c. Reade in the stâââs of women more Yea because ther were certain supersticious womeÌ which made an art of mourning and taught their daughters and other women to mourne and wéepe with feined teares for the dead Therfore the Lorde by his Prophets Ieremie derideth the superstition of these women and threateneth them saying Heare the word of the Lord O yée women and let your eares regard the wordes of his mouth teach your daughters to mourne and euerie one her neigbour to lament for death is come vp into your windowes and is entred into your palaces to destroy the children without and the young men in the stréetes and there is no meanes to deliuer you nor any of y e wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâtance and hardnesse of heart that coulde not lament for their ownâ sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâe foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke them to some sorow and remorce saying Thus saith the Lord take héede and call for the mourning women among you that they may come and sende for skifull women that they may come and let them make hast and let them take vp a lamentation for you that your eies may cast foorth teares and your eye liddes gush out of water For a lamentable noise is hearde in Sion saying Howe are wee destroyed and vtterly confounded c. Iere. 9.17 If a woman haue a spirite of diuination or soothsaying in her shee shall bee stoned to death as a sorceresse or witche Leuit. 20â 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â10 And woe bée vnto the women that sowe pillowes vnder all mens arme holes and make vailes vppon the head of euerie one that standeth vp to hurt soules Will yée hurt the soules of my people and will yée giue life to the soules that come vnto you will yée pollutâ me among my people for an handful of Barley for a péece of bread to âlaie the soules of them that shoulde not die and to giue life to the soules that shoulde not liue in lying to my people that heare your lies Wherefore thus saith the Lorde God Beholde I will haue to do with your pillowes wherwith ye hurt the soules of my people to make them flee and cause them to perish depart from the bodieâ and I will teare them from your armes and will let the soules goe whom ye hunt to make them flie or depart from the bodie Your vailes also will I teare in péeces and deliuer my people out of your handes they shal be no more in your hands to be abused or hunted to death and ye shall know that I am the Lord. Because that with your lyes threatnings ye haue made the hart of the righteous foolishy resorting vnto you sad whoÌ I haue not made sad because ye haue contrariwise strengthened y e hands of the wicked stil running vnto you that he should not returne froÌ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌmitting abhominations in Israel Therefore ye shal sée no more vanitie nor diuine diuinations for I will deliuer my people out of your handes ye shall know that I am the Lorde Ezech. 13.18 c. Thus doth the Lord threaten a curse and woefull destruction vnto all those supersticious women coÌmonly called Calkârs or wise women but indéede witches who for lucre sake do prophesie or take vpon them to tell euerie man his fortune or who stole his goods and where they are become which women in old time vsed to giue to those that came vnto them pillowes to leane vpon kerchifs to couer their heads to the intent they might the more allure bewitch theÌ which sorceresses also to make the word of god blasphemously to serue their bellie made the people beleeue that they could preserue life or destroy it at their pleasures and that it should come to euerie one according as they diuined or prophesied If any turne after such as worke with spirites after wise women or soothsayers to go a whoring after theÌ then wil I set my face against that person be it man or woman wil cut him or her off froÌ among my people saith the Lord. Leui. 20.6 Deut. 18.10 That the daughter or childe which is stubborn rebellious riotous and disobedient to her fathers or mothers instruction correction or infected with such like notorious vice ought by Gods law to be stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ his sight and be ashamed for seuen daies together before shee were reconciled as appeareth Num. 12.14 in the storie of Miriam If there be any woman that curseth her father or mother she shal die the death Leuit. 20.9 reade more in the childes dutie The wife that committeth adultrie with an other man beside her husbande shall die the death saith the Lorde Leuit. 20.10 Deut. 22.22 The mother that lyeth with her sonne or sonne in lawe shall die the death She that lyeth with her owne natural brother or brother in law or with her father in lawe shall die the death And if a woman come to anie beast and lie with it she shal die the death and be burnt with fire her blood shall be vpon her for all that commit such villanie and abhomination are execrable and detestable before God and shal be cut off by violent death as appeareth Leu. 11. 12.17 c. She that lieth with her nephew or cosin germane her brother or sisters sonne c. shall die the death and their children counted as bastardes Leui. 20.29 The maide or virgin that playeth the harlot in her fathers house ought to be stoned to death as appeareth in virginitie and daughters Deut. 22.20 The maid betrothed to an husband that lieth w t an other man in the citie or towne before marriage ought also to bee stoned to death as yée may reade at large in virginitie Deut. 22.25.28 If a Priestes daughter fall to play the whore shee polluteth her fathers house therefore shall shée bée burnt with fire Leuit. 21.9 The women that are giuen vp into vile affections doe change the naturall vse into that which is against nature beeing full of
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 âhe 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 causeleâse 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 moât 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 speecâe 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
prosper before I die Honour thy father and thy mother in lawe which are now thy parents that I may heare good report of thee and with that kissed her and tooke her leaue of her and then turning her to Tobias her sonne in lawe she also most wisely and carefully saide vnto him The Lorde of heauen restore thee my deare brother and graunt that I may see thy children of my daughter Sara that I may reioyce before the Lorde Beholde nowe I commit to thee my daughter as a pledge doe not intreat her euill So Tobias praysing God that he had giuen him so good a wife blessed Raguell and Edna his wife and went away to Niniuie to his owne father and mother whom when he had honourablie buried then he returned with his wife to Ecbatan to Raguell and Edna his father and mother in lawe whome also hee there buried honorablie and possessed their âoods Tobi. 7.8.10.11.11.1.14.13 Eglah or Heglah sig a cow calfe a wagon a winde about a turning winde or his feasting She was one of the wiues of Dauid in Hebron and who bare vnto him a sonne called Ithream 2. Sam. 3.5 1. Chro. 3.3 Elisabeth or Elizabeth or Elisheba signifieth the oth of God or the fulnesse of my God or the seuenth of my God she is of God Or the name thus deuided written Eli-sabeth signifieth My God going vpwarde or getting vp By Ely and sabeth signifieth rest or a stay the staffe of Maiestie Or written with a z as thus zabeth sig the dowrie or great portion of the Lorde Shee was of the house and came of the daughters of Aaron the Lordes high Priest by her fathers side and by her mothers line shee was of the house and linage of king Dauid and neere cosin vnto the virgin Marie and being the wife of Zacharias the high Priest shee like a godly woman liued iustly before God and walked in all the commaundementes and ordinances of the Lorde without reproofe And being long barren and very olde it pleased God at the last euen in the yeere of the worlde .4141 to remember her and sent his Angell Gabriel vnto her husband as hee was making his praiers vnto God in the Temple who signified vnto him that his prayers were hearde and that his wife Elizabeth shoulde beare him a sonne and that he shoulde call his name Iohn which signifieth the grace of God of which childe he shoulde haue great ioye and many shoulde reioyce at his birth c. After hee went home and his wife Elizabeth conceiued by him as the Angell had saide and shee perceiuing her selfe with childe hid her selfe fiue monethes praising God most ioyfully and saying Thus hath the Lorde dealte with mee in the dayes wherein hee looked on mee to take from me my rebuke among men for the barren women enioyed not the promise which God made to them that were married to haue issue but principally they were depriued of that promise which God made to Abraham that hee woulde increase his seede which promise could not bee performed nor accomplished without issue And nowe being sixe monethes gone with childe so it happened that Mary the wife of Ioseph which also had conceiued by the holy ghost came to Hebron to visite Elizabeth her cosin who had no soner hearde the salutation of Mary but by and by the babe sprang in Elizabeths belly and she was presently filled with the holy ghost and cried out with a loud voice saying blessed art thou cosin Mary among women because the fruite of thy wombe is blessed whence commeth this to me that the mother of my Lord should come to visite me For behold as soone as the voice of thy salutation sounded in mine eare the bakesprang in my belly for ioy and blessed is she that beleeued for those things shal be performed which were tolde her of the Angel Gabriell from the Lorde But Mary saying nothing vnto her as one rapâ with ioye also fell to magnifie God and after abode with Elizabeth her cosin about three monethes and then returned to her owne house And nowe when the time was come that Elizabeth shoulde bee deliuered shee brought foorth a sonne to the greate reioycing of her selfe and all her neighbours and cosins who therefore together with her praised the Lorde for his greate mercie shewed vnto her And when on the eight day her childe was to bee circumcysed and the women her cosins and neighbours woulde haue named him Zacharie after his fathers name Elizabeth his mother saide no not so he shall bee called Iohn which was according to the wordes of the Angell before Then although the women said vnto her that there was none of her kinred named with that name yet they caused his dombe father Zacharie her husbaÌd to write him in his tables by y â name of Iohn which being don Zacharies mouth was presently opened and to the great admiration of all that stoode by he being filled with the holy ghost spake and prophesied of his childe and praysed God as ye may reade Lu. 1. Elisheba signifieth as before in Elizabeth the God of othe shee is of God c. Shee was the daughter of Aminadab who was a prince of Iuda and her sister Nahashon the wife of Aaron the brother of Moses vnto whome shee bare foure sonnes Nadab Abihu Eleazer and Ithamar Exod. 6.23 Ephah signifieth without measure vnbrideled werie flying plighted foldeâ vp Shee was one of the Concubines of Caleb and bare him three sonnes Haran Moza and Gazez 1. Chro. 2.46 Ephrath sig plentie dustie leaden fruitfull comming out of ashes a fawne Shee was one of the wiues of Caleb which hee tooke after the death of Azuba and who bare vnto him a sonne called Hur. 1. Chro. 2.19.50 of her also the Citie Ephrata or Caleb Ephrata or Bethlem Ephrata first tooke the name as 1. Chro. 2.24 Gen. 35.48 c. Ester or hester or Esther otherwise called Hadashah or Atassa signifieth close hidden plucking downe the working or beholding of the medicine the Turtles medine Shee was the daughter of Abihail a Iewe borne and being a very faire virgin and beautifull young damosel after the death of her father and mother shee was nourished and brought vp in the house of Mardocheus her cosin Germane who tooke her as his owne daughter after his vncle her father was dead During whiche time it chaunced that Uasti the Queene of Persia for her disobedience to Assuerus the king her husbande was deposed from her princely state and deuorced from her husband And then the king being counsayled to take an other in her roome sent one Hege his Eunuch the keeper of women with his commission abroad to take vp Uirgins Maydens as y â manner was by vertue whereof certaine faire young Damosels beautifull Uirgins among whom Ester was one were taken and brought to the court then being at Shushan and there in certaine houses appoynted for the Uirgins somwhat distant from the houses of Concubines Wiues they
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 commandemeÌts 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 chaÌged 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 coÌceyued 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 âlayne 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 soÌnes 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
doe mee Whereupon Isaak called Iacob and blessed him and sente him awaye with a great charge to take a wife of the Daughters of Laban Rebeccas brother And thus by the counsaile and perswasion of Rebecca Iacob escaped the daunger of Esaw and was sent to Laban his mothers brother where in processe hee gat him a wife and purchased the loue of Esaw againe Afterward Rebeccaes nurse called Debora died and was buryed in Bethel vnder an Oke Gen. 22.23 24.5.25.26.34.27.35.8 Reuma or Ruma or Roma signi a hie stately or loftie dame thunder outcast Shee was the Concubine of Nahor Abrahams brother Milchas mate who bare vnto Nahor foure sonnes called Tabath GahaÌ Thahash and Maachah Gene. 22.24 Rhode signi seeing strong a fight a disascenting a rose She was the faithful mayde of Marie the mother of Iohn Mark who hearing Peter knocke at the doore knewe his voice but did not at the first open the doore and let him in for ioye and gladnesse of his comming but ranne in and tolde her mistris and the companie of the faithful then assembled praying for him that Peter stoode at the doore And they not beleeuing her reporte to bee true sayde vnto her thou art madde Yet shee affyrmed it constantly that it was so then sayde they it is his Aungell So Peter continuing still knocking at the last shee went and opened the doore and when they saw Peter so miraculously deliuered they were all astonished Act. 12. 13. Rizpha or Respha signi a hurt with a sâone Shee was the daughter of Ahyah and after became king Sauls Concubine by whome she had two sonnes the one named Armony and the other Miphiboseth And after the death of Saule shee played the naughtypacke with Abner the chiefe Captaine of Sauls hoste who being therefore reprooued by Ishbosith Saules sonne Abner like a wicked man coulde not abyde to heare of his faulte with this woman herby tooke occasion in his wrath conceiued against Ishbosith to betray the kingdome of Saule to transfer it first to Dauid who afterwarde deliuered her two sonnes aboue named together with the fiue sonnes of Merob Sauls eldest daughter to the Gibeonites who for the offence of Saule hanged them vp together vpon an hill before the Lord. Then Rizpha perceiuing their carcases to remayne vpon the gibbet longer then the law required made prouision to saue theyr bodies that neyther birdes should fall vpon them by day nor beastes by night Also in the time of the great famine that then was by reason of the drought shee made her self a tent of sackcloath and place it vppoÌ a rock wherin she coÌtinued praying froÌ y e beginning of haruest vntil water dropped vpon y e people from heauen And when it was told Dauid what Rizpha Saules Concubine had done to pacifie the wrath of the Lorde Hee caused the bones of her sonnes with the bones of Saule and Ionathas to bee carryed into the countrey of Beniamin and there buried in the Sepulchre of Cis Saules father 2. Sam. 3. 7.21.8 c. Ruth signi watred or filled seeing hasting falling enspiring glutted dronken Shee was the sister in lawe of Orpha a very fayre Damosel borne in the countrey of Moab where by chaunce shee became the wife of Mahlon the sonne of Elimelech and Naomy a straunger of the Israelites that came out of the lande of Iuda there to soiourne And when her husbande was dead and her sister in lawes also shee and her sister went to bring her olde mother Naomy then a widdowe also on her waye trauailing home to her owne countrey of Iuda And when she had gone a good way with her mother and her sister Orpha with much intreatie of her mother in lawe was returned backe to her house in Moab Ruth for no intreatie nor perswasion that her mother in law coulde vse vnto her woulde in anye wise forsake her or departe from her for when her mother Naomy sayde vnto her Oh see my daughter thy sister in lawe Orpha is gone home againe to her people and to her godes return thou also go after her she being by Gods wonderfull prouidence appoynted to be one of his housholde coulde by no perswasion bee turned backe from God that had chosen her to bee his but answered Naomy her mother in law thus Intreate mee not to leaue thee nor to departe from thee for whether thou goest I will goe and where thou dwellest I will dwell thy people shall bee my people and thy God my God Looke where thou diest there will I dye also and there will I bee buryed The Lorde doe so and so vnto me if ought but death onelye departe thee and me asunder so forsaking father and mother and her owne countrey where shee was borne shee went forwarde with her mother in lawe till she came to Bethlem Iuda which was in the moneth Aprill or in the beginning of barley haruest Whither when she came to declare her great affection that shee bare towardes her mother in lawe shee was verye diligent and willing to spare no paynefull diligence to gette both her owne and her poore mother in lawes lyuing and humbly sayde vnto Naomy I praye thee let mee goe to the fielde and gleane eares of corne together after him in whose sight God shall make mee finde fauour And so as Ruth went out one day a leasing among the harueste folke shee happened by the prouidence of God vppon the fieldes perteining to Boaz who shewed her such kindnesse that shee neyther lacked meate nor drinke neyther yet corne so long as haruest lasted which she caryed home stil to her mother in lawe to relieue her And when al haruest was done her mother in law Naomy gaue her this counsaile saying This man Booz in whose fielde thou hast leased all this while is our neere kinsman therefore do now by my counsaile This night he wynnoweth barley in the barne wash thy selfe therefore and annoyt thee and put thy rayment vpon thee and get thee to the barne and keepe thy selfe close vntill he haue left eating and drinking and when hee goeth to sleepe marke the place where he layeth him downe And when he is a sleepe goe and lyft vp the cloathes softly at his feete and lay thee downe and he shall tell thee what thou shalt doe So when Ruth had done all thinges according to her mother in lawes teaching Boaz about midnight awaked out of his sleepe and feeling one lye at his feete was afrayde and groping with his hande hee asked who it was I am Ruth quoth shee thine handmaide spreade therefore the wing of thy garment ouer thine handmaiden for thou art next of my kinne Now blessed art thou quoth Booz for thou haste shewed more goodnesse at the latter end then at the beginning in asmuch as thou folowest not young men were they poore or rich And now my daughter feare not I will doe vnto thee all that thou requirest for thou art well knowne to bee a woman of vertue Howbeit
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 daughtâr named Sarra I will speake for her that shee may be giuen thee for a wife for to thee doth
the right of her pertaine and thou must marry her seeing thou alone art the remnant of her fathers kinred and the maide is faire and wise nowe therefore heare mee and I will speake vnto her father that we may make the mariage when we are returned from Rages for I know that Raguel cannot marry her to another according to the lawe of Moses els hee shoulde deserue death because the right of her doth rather appertaine to thee then to any other man Then answered the young man Tobias and saide I vnderstand and haue heard brother Azariah that this maide hath beene giuen to seuen men who died in the marriage chamber and were slaine of the Diuell I am afraide therefore least such thinges shoulde happen vnto mee for if I as thou knowest the only begotten sonne of my father should go into her whoÌ I feare the wicked spirits do loue because they hurt no bodie but those which come into her it should come to passe y t I also should die as y e other vii I should I feare me bring my father mothers life because of me to y e graue in sorrow for they haue none other sonne to bury theÌ Then said the Angel againe vnto him doest thou not remembtr the precepts that thy father gaue thee when he charged thee of his blessing that thou shouldest marry a wife of thine owne kinred wherfore heare me O my brother for shee shal be thy wife neither bee thou carefull or fearefull of the euill spirite For I will tell thee what they be of whom the Diuell hath power namely they that receiue mariage after suche a fashion that they shut God out of them and from their heartes and giue themselues to their owne lustes euen as it were an Horse and Mule whiche haue no vnderstanding vppon suche hath the the same Diuell Asmodeus power But this same night shall Sarah bee giuen thee in marriage And when thou takest her and art come into the bed chamber withold thy selfe from her three dayes and giue thy diligence to nothing but vnto prayer together with her And in the first night take the heart and liuer of the fishe and lay it vpon hot coles and make a perfume thereof to perfume the chamber and when the Diuell doth smell the same hee shall flee away and neuer come againe any more The seconde night also when thou shalt come to her and goe into thy bed ryse vp both of you and pray to God which is mercifull who will haue pitie on you and saue you and so shall you bee receiued into the companie of the holy Patriarches The third night arise and pray likewise both together that yee may obtaine the blessing of God and haue whole and sounde children begotten and borne of your bodies And after the thirde night feare not but take the maiden in the feare of God for shee is appointed vnto thee from the beginning and abuse her not but vse her body modestly more for the desire of children then for any fleshly lust that in the feede of AbrahaÌ thou maiest obtaine the blessing in children And thou shalt keepe her and shee shall goe with thee Moreouer I suppose that shee shall beare thee children Now when young Toby heard these thinges hee loued Sara before that âuer he sawe her and in his heart he was effectually ioyned to her And when they were come to Raguels house in Ragis it was Saraes chaunce to meet them first who after gentle salutations vsed ech to other brought them into her fathers house where after further acquaintance taken when shee heard that olde Toby was blinde she with her father and mother wept and were very sorowfull for that his affliction And after much good cheere and courteous entertainemente made by her father and mother and her selfe vnto them the Angell brake the matter and cause of their comming first to Raguel and communed with him about the giuing of his daughter to young Toby his cosin And Raguel Saraes father being very willing so to doe tolde him all the doubt and thinges that hee feared woulde discourage the young man saying It is meete that thou shouldest marry my daughter Neuertheles I will declare vnto thee al y e truth I haue giuen my daughter alredy in mariage to seuen men who dyed that same night y t they came into her Therefore I feare least it should chance vnto thee in like maner No quoth the Angel feare not to giue him thy daughter in mariage for vnto this man Tobie which feareth God doth thy daughter Sara belong to wife therefore might many marry her but none other haue or inioy her as appeareth by thy saying in that the seuen men are all dead before they euer lay with her Yea quoth yoÌg Toby who for all this was couragious mery constantly set in the loue of Sara I will neither eate nor drinke here this day except thou first graunt me my petition that is doe not only promise mee to giue me thy daughter Sara but also bring her foorth hither and presentlie betroth her to me to be my wife Then Raguel perceiuing this to bee the worke of God who had sent them for the same intent y t his daughter might bee maried in her owne kinred according to the law of Moses doubted not to giue her vnto young Tobie but said vnto him take her then marry her according to the custome for thou art her cosin she is thine and God which is mercifull make this prosperous to you both in al good things So he called his daughter Sara who came vnto him he tooke her by the right hand gaue her into the right hand of Tobie for a wife vnto him blessed theÌ saying Behold take her after the law of Moses lead her away to thy father And the God of Abraham the God of Isaak the God of Iacob be with you ioyne you together fulfill his blessing in you And then y t is to say in the yeere of the world 3414. Raguel with his wife Edna made a contract of mariage sealed it to approue both their consents to the marriage of their daughter so after the feast praised God And when night came her mother Edna at her husbands commandement prepared another chaÌber for Sara to lie in who so soone as she was brought thither fel a weping But her mother wyped away her daughters tears comforted her with sweete wordes saying Be of good cheere my daughter the Lord of heauen earth giue thee ioy for this thy sorrow heauinesse y t thou hast suffered be of good comfort my daughter So when she was in the chamber a bed they brought in Tobie her husband also into her who remembring the Angels wordes perfumed the chamber with the liuer of the fish which perfume when the euill spirite had smelled hee fled straight way into the vttermost parts of Egypt for the Angel Raphael had taken hold of
condemnation in the day of iudgement Luke 8.3 Tabitha is by interpretation Dorcas that is a doe a deere a robucke or fawne Shee was a certeine godlye woman and a disciple of Christe dwelling at Ioppa who in her lyfe tyme hadde beene vertuouslye occupyed and especiallye in the workes of mercie relieuing the poore and needie And while Peter was preaching and dooing his office at Lydda which was a Citie not farre from Ioppa it was her chaunce to fall sicke and dye And when her friendes after their custome hadde doone with washing her dead corpes and layde it forth in an vpper chamber to bee annoynted readye to the buryal they sente for Peter to come vnto them who beeing come they hadde him vppe to the chamber where the dead corse lay and where the widdowes came aboute him weeping and laying forth the coates and other garmentes which Tabitha had prepared in her lyfe tyme for the poore before him Then Peter put them all forth of the chamber and being alone kneeled downe and prayed and turning him to the dead body sayde Tabitha arise at the which wordes she arose and looked vpon Peter who then gaue her his hand and lift her vp and called the Saintes and widowes and restored Tabitha vnto them aliue which he did not for her own sake but for their sakes that were alyue to the intent they might hereby haue occasion to beleeue and glorifie God the authour of that myracle wrought by Peter And this was done in the yeere of the world 4179. Acts. 9.36 c. Tahpnes or Taphnes or Taphnes signi a priuy temptation a flight a couered banner Shee was a Queene and the wife of Pharao that was king of Egipt in the dayes of Solamon aâd sister to the wife of Hadad the Edomite that first rebelled against king Salomon whose sonne her nephew called Genubath shee weaned and brought vppe in her husbande Pharaos house amoÌg y e sons of Pharao as one of her own 1. Ki. 11.19 Talitha signi mayden She was the little daughter of Iarus one of y e rulars of the sinagogue who being of the age of 12. yeeres fel sick died was restored again afterward at y e earnest request of her father to life by Iesus speaking onely these two wordes Tabitha cumi which is by interpretation Mayden arise and straight wayes she arose and walked which myracle greatlye confirmed the fayth of her father and all that heard therof Mark 5.22.41 Tamar or Thamar signi a palme tree or a date tree a date a chaung or exchaunge bitternesse a sharpning to displeasure She was first the wife of that wicked man Er the eldest sonne of Iudah the fourth sonne of Iacob Leah after the death of Er whoÌ the Lord slewe for his wickednesse she was giuen by her father in lawe Iudah to Onan his second sonne to wife and so she became wife to two natural brothers to the end there should be seede raysed vp by one brother to an other brother if the firste died without issue which order was then vsed in the olde lawe for the preseruation of the stocke that the childe begotten by the second brother should haue the name and inheritaunce of the first and this is now in the new testament vtterly abolyshed But Onan her husbande knowing that the seede shoulde not be his refused to lye with Thamar his wife for which his wickednes the Lord slewe him also as hee had done his brother Er. Now Thamar being a widdowe againe and Iudah fearing to marry his thirde sonne vnto her least he should die also sayd to his daughter in law Thamar Thamar remayne a widdowe in thy fathers house til Selah my youngest sonne growe vp to mans state So Thamar for as much as shee could not marry in any other family so long as Iudah would reteine her in his wente and dwelte a widdowe in her fathers house during which time Suah Iudahs wife also dyed so that he became a widdower And when it was told Thamar that Iudah her father in law was a widdower and that he had left mourning and was gone to a place called Timnah with his friend Hyra to see his sheepeshearers she perceiuing that Selah was not giuen to her in marryage caste off her widdowes garments from her and couered her with a vayle and wrapped her selfe and so went disguised like a common harlot and satte downe in an open place by the hye way side going to Thimnah And as Iudah her father in law passed that way and saw one sit muffled with her face couered like a whore and being wonderfully blinded by God that he could not know her by her talke to bee his daughter in lawe hee wente vnto her and sayde Come I praye thee lette mee lye with thee What wilte thou giue mee then quoth shee I will quoth hee sende thee a kidde from the flocke Then leaue me a pledge quoth she till thou send it What pledge shal I leaue thee quoth Iuda thy signet quoth she vpon thy finger thy cloake and thy staffe He did so and lay with her and she was begotten with childe by him at the same time which was in the yere of the world 2283. And then she arose and went and put her vayle from her and put on her widdowes rayment againe Afterward Iudah comming to his flocke according to his promise sent her a kydde by his friend Hyra to the ende no other might know of his wickednesse and gaue him charg to bring with him his ring cloake and staffe that hee had left with her in pledge Who comming to the place and finding not the woman there hee asked of the men there aboute where the whore was that sat in the hye way as they came They made answere againe there was no whore there Then Hyra returned to Iuda and told him he could not finde her Well sayd Iuda who feared man more then God as it appeareth let her take it to her least we be ashamed Now was Tamar coÌceiued with childe and when she had gon three monethes the thing was espyed and one came and told Iuda that his daughter in law Tamar had played the whore and was with childe Then bring her forth quoth hee and let her bee burnte Whereby wee see that the lawe which was written in mans heart taught them that whordome shoulde be punished with death Albeit as yet no lawe was giuen And as shee was lead forth to the fire to be burnt to death she sente the pledges to Iudah her father in lawe saying by the same man to whome these thinges doe pertaine am I with chylde Then Iudah knowing his pledges that is his ring his cloake and staffe and hauing the horror of the sinne condemning him sayde she is more righteous then I yea shee ought rather to accuse mee then I her for shee hath done this deede through my defaulte and negligence because I gaue her not to Sela my sonne as I promised So was Tamar saued from
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 AmmoÌs 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 coÌmit 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 inâreate 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 espâciallye for committing inceste
wife And afterward at the time appoynted his wife bare a sonne and called his name Sampson and the Lord blessed him and the spirite of the Lorde so strengthened him that he grew became a mightie strong man in the house of Dan. And when he fell in loue with a woman one of the daughters of y e Philistines in Timnah he came told his father and his mother and asked their counsels first saying I haue seene a woman in Timnah of the daughters of the Philistines nowe therefore geue me her to wife but his father and mother not knowing that this was the secret worke of y e Lord in Samson did iustly reproue their sonne Samson sayd is there neuer a wife among the daughters of thy brethren and among all my people for thee to take but thou must goe to take a wife of these vncircumcised Philistines No said Sampson geue me her for she pleaseth me well then his father and mother went with him to Timnah where by the way he killed a young Lion that roared vpon him without any weapon neuer told his father and mother what he had done wheÌ his father mother were come to Timnah to coÌmune talke of y â matter w t the frieÌds of the womaÌ which was so beautiful in SaÌpsons eyes SaÌpson their soÌne weÌt vnto y e dead carcas of y e lyoÌ which he had slaine therein finding a swarm of bees honie in y e lyons body tooke therof in his haÌd came to his father mother gaue vnto theÌ to eate but told theÌ not where he had it so y e matter of mariage being bargained vpoÌ by his father mother y e womaÌs friends they married their soÌne SaÌpson at his own liking choyse after y e wedding feast as y e maner is his father mother returned home to their own house in Zorah neere to Eshtaol Iud. 13.14 Michas mother Michas mother being an old Idolatresse and supersticious woman dwelling in mount Ephraim in the dayes of Othniel Iudge of Israel on a time was robbed by her own sonne Micha of a xi hundred shekles of siluer which amouÌteth in our monie to y e suÌme of lxxxi pouÌd xiii â iiii â or there about which she had laid vp of purpose to make an Idoll therwith And wheÌ she missed her siluer shee so cursed baÌned y e theefe y t had takeÌ it away in y e hearing of Micha her soÌne y t he could not choose for his mothers quietnesse sake but confesse the felony bewray himselfe vnto her that he was the theefe and therefore sayde vnto his mother The xi hundred shekles of siluer which were taken froÌ thee for the which thou curseât and spakest so ill euen in my hearing behold the siluer is with me I tooke it and haue it yet in my possession Then his mother was glad to heare that newes and reioyced greatly saying vnto her sonne Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother shee saide vnto him I had dedicated this siluer to the Lorde of mine hand for thee my sonne to make a grauen molten Image thereof Now therefore I wil giue it thee again so coÌtrary to y e coÌmaÌdement of God true religioÌ she took 200. of y e shekles of siluer gaue theÌ to y e founder to make therof a graueÌ molteÌ image which being done she gaue it to y e idolater Micha her sonne with whom euer after it remayned to the offence destruction of many Israelits who therby forsooke the Lord his true worship fel to Idolatry Iudg. 17.1 Mourning witches There were among the Iewes at Ierusalem in old time certayne foolish womeÌ whoÌ of a superstition they especially appoynted hyred once a yeere yeerly to goe into y e teÌple there in y e night with fayned teares to mourne and bewayle the death of one Tammuze y e great prophet of y e Idols long since dead and buried which superstitious women mourners by reasoÌ of y e custoÌe in processe of time made an art occupatioÌ of fained mourning insomuch as they wer not only hyred at eueri calamity y t happened amoÌg y e people to lameÌt for y e same but also they taught their daughters other meÌ womeÌ to weepe mourne w t fayned teares for y e dead other their miseriesâ of w t superstitious Idolatrous womeÌ mourners y â Lord by his prophet Ier. in deriding mocking reproching his people y â Iewes who could not lameÌt their own sins speaketh thus Thus saith y t Lord of hosts take heede cal for y â mourning womeÌ y t they may come send for skilful womeÌ y t they may come and let theÌ make haste take vp a lamentation for vs that our eyes may cast out teares and our eye liddes gushe out of water for a lamentable noyse is heard in Sion crying how are we destroyed and vtterlye confounded for we haue forsaken the land and our dwellings haue cast vs out as though they were weary of vs because of our iniquitie as they did in the last Earthquake 1580. wheÌ the neighbors on both sides of the streetes ran out of their houses for feare they woulde fall vppon them and met to gether in the middest of the streetes amazed at the terrible iudgementes of God then presently shaking the earth and driuing them out the which day and time I pray God giue vs grace alwayes to remeÌber that with y e fiue wise virgins wee hauing bearing Lampes full of oyle in our hands we may so watch and expect the comming of the bridegroome that wee may bee readily prepared to meete him and be found worthy through his merites to returne with him vnto the wedding Therefore heare the woorde of the Lorde yee women and let your eares regard the wordes of his mouth and teach your daughters to mourne euerye one her neighbour to lament for death is come vp into our windowes is entred into our palaces to destroy the children without and the young men in the streetes c. Iere .9.17.18.20 Agayne the Prophet Ezechiel was shewed in a vision y e superstitioÌ abhomination of these Idolatrous women as they sate in y e temple of Ierusalem saying And y e Lord caused me to enter into the entry of the gate of y e Lords house which was toward y e North behold there sate a woman mourning for Tammuze Ezech. 8.14 Let mothers reade this after the death of their children especially newly married and be comforted Mourning mother As I lay in a traunce in the field saith Esdras I sawe in a vision a woman which mourned sore and lamented with a loude voyce and was grieued in heart and rent her cloathes and shee had ashes on her head Then I left my thoughts where I was occupied and turned me vnto her to
and nurse it for mee and I will rewarde thee So the woman tooke her owne childe and nursed it and when the childe was growen shee brought him vnto Pharaos daughter who called his name Moses because sayd she I drewe him out of the water and euer after she tooke him as her sonne so by Gods prouidence she contrary to her fathers cruel coÌmandement preserued him who afterward became the destroyer of her father preseruer of Gods people Exod. 2.5.6.7 c. There was another Pharaos daughter which was wife vnto SalomoÌ for whoÌ he made a very stately princely house like vnto y e forest of Libanon or Salomons porch into y e which also in y e yeere y e worlde 3131. she came from the citie of Dauid there dwelt after y e SalomoÌ her husband had finished all his building as ye may reade 1. King 7. 8â 9.24 Philips daughters Philip the Euaugelist which was one of the vii Deacons dwelt in Cesaria had iiii daughters virgins which did prophecie Acts 21.9 And were buried with him in Hierapolis a citie of Phrigia as saith Iâidorus and Fox pag. 53. cul 1.2 Edit Mayde of Philippi In the Citie of Philippi a towne in Macedonia there was a certaine Mayden dwelling with her mistresse which mayden had a spirit of diuination and could gesse afore hand and foredeeme of thinges past present and to come which knowledge in many thinges God permitted to the Diuell by meanes whereof this mayde gate her mistresse much vauntage with diuining And when on a time Paule and Sylas were come into that Citie to preach Christ and went to pray she by chance met with them and folowed them crying and saying These men are the seruants of the most high God which shew vnto vs the way of saluation And thus did she many dayes but Paule at last being offended with her and grieued at the subtiltie of Satan in her least by her confession it might seeme that Satan and the spirite of God taught bothe one doctrine he turned about vnto y e mayd sayde vnto the euill spirite within her I commaund thee in the name of the Lord Iesus Christ that thou come out of her and forthwith the spirite of diuination came out of her in the same houre Nowe when her mistresse sawe that the hope of their gayne was gone they for very anger caught Paule Sylas and drew them before the rulers and there accused them as Iewes and troublers of the Citie preaching ordinaunces not lawful for them to obserue By meanes of the false and slaunderous report of this mayds maistresse and other that holy men Paule and Silas were condemned for sedicious men beaten with roddes and put in the stockes in prison where they lay fast locked in stockes and yrons till God deliuered them Act. 16.16 c. Phineas wife Phineas wife being great with child and neere her trauell when she heard the report that the Arke of God was taken and that her father in law Ely the high Priest of the Lord and her husbande his sonne were both sodainly dead she bowed or setled her selfe towardes her labour and trauelled with child her paynes with that fright and feare came so sore vpon her and about the time of her death as she through sore labour was a departing this life the mydwiues and women that stoode about her comforted her saying feare not for thou hast borne a sonne But she answered not nor regarded it but to declare her great sorow and feeling of Gods iudgementes to light vppon his people she named the child Iochebed saying and repeating twise together these woordes The glory is departed from Iesrael The glory is departed from Israel for the Arke of God is taken and this shee spake because the Arke of God was taken and her father in lawe and her husbande dead And so shee gaue vp the ghost and died in childe bedde 1. Sam. 4.19 Pilates wife Pilates wife being moued by God to defende Christes innocencie sent vnto her husbande so soone as he was set vpon the iudgement seat to examine adiudge and condemne Christ saying Haue thou nothing to doe with that iust man for I haue suffered many thinges this day in a dreame by reason of him Howebeit for all this her good counsayle giuen vnto her husbande he like a wretch cleane contrary to his owne conscience proceeded against Christ in iudgement and condemned him to death to his great condemnation Math. 27.19 Potiphars wife Potiphars wife called after some Memphetica being a very incontinent woman cast her eyes vpon Ioseph and being incensed with inordinate lust and loue towardes him because he wâs a very fayre man and welfauourd person shee flattered him long and at the last contrary to all womanly shamefastnesse shee desired his company vnlawfully and sayd Ioseph come and lie with mee But Ioseph fearing God refused to satisfie her request or to offer his maister that vilanie and said vnto her beholde my maister knoweth not what hee hath in the house with mee but hath committed all that hee hath into mine hande There is no man greater in his house then I neyther hath hee kept any thing from mee but oneââ thee because thou art his wife howe then can I do this great wickednesse and so sinne against God Neuerthelesse his mistresse continually tempted and allured him day by day to incoÌtineÌcy But yet Ioseph being euer preserued by y e feare of God against her continuall assaultes and flattering promises woulde in no wise consent to ly with her No nor bee so much as in her coÌpanie because he would as much as in him lay auoid y e occasion of euill Now when his mistres sawe shee coulde not preuaile with him by flatterie and fayre speach shee fell to open force and violence and from thence to tyrannie and oppression For when on a certaine day Ioseph entred into the house euery bodie being from home saue shee and went into a secrete place to doe his easement shee lurking in a corner watched his comming and as hee passed by her shee reached after him and caught him by the cloake pulled him nill he will he vnto her saying Sleepe with mee But Ioseph being stronger then shee wounde away from her and leauing his cloake in her hande hee fled and got him out from her as fast as he coulde Nowe when shee sawe that he was fled and gone and that her folly wickednes would be bewrayed by his cloake thât he had left behinde him in her custodie Shee subtillie deuised with her selfe that it was best for her to bewray him first to saue her honestie and so ioyning extreme impudencie and craft to her incontinencie and licencious life shee cryed out and called for her men in the house and tolde them saying Beholde my husbande hath brought an Ebrew man into our seruice to mocke vs and to do vs villanie and shame who came into mee here beeing all alone and would haue lien
yee knowe not We worshippe that which we knowe For saluation is of the Iewes but the houre commeth and nowe is when the true worshippers shall worship the father in spirite and trueth for the father requireth euen suche to worship him God is a spirite and they that worship him must worship him in spirite and trueth I knowe well quoth the woman that Messias shall come whiche is called Christe when hee is come hee will tell vs all thinges I am euen hee sayde Iesus that speake vnto thee And with that came his disciples who marueiled to see him talking thus with a woman yet none of them durst say vnto him what askest thou or why talkest thou with her The woman then left her water potte and went her way into the Citie and sayde vnto the men of Samaria Come see a man that hath told mee all thinges that euer I did is not hee the Christ Nowe many of the Samaritans of the Citie beleued in Christ for the saying of the woman which testified saying hee hath tolde mee all thinges that euer I did And so went out of the Citie with her vnto Christ and besought him that he woulde tarrye with them And at their request hee abode there in Samaria two daies and many mo Samaritans beleeued in Christ because of his owne woordes and saide vnto the woman Nowe we beleeue in Christ not so much because of thy saying and report or testimonie that thou gauest of him but because wee haue heard him our selues and knowe that this is in deed the Christ the Sauiour of the world Iohn 4. Samaritesse Importunate widowe As Iesus passed through the middes of Samarie to the ende that wee ought alwayes instantly to pray and not waxe faint or colde or to giue place in afflictions and daungers hee put foorth this parable of a importunate widowe vnto his disciples saying There was a iudge in a certayne Citie whiche feared not God nor reuerenced man And there was a widowe also in that same Citie which came vnto him saying Doe me iustice against mine aduersarie who pleadeth against mee And the iudge woulde not for a time but delayed her from day to day yet afterward he saide within himselfe Though I feare not God nor reuerence men yet because this widowe troubleth mee I will doe her right least at the last shee come and make mee wearie with her importunacie Heare nowe what the vnrighteous iudge sayth vnto the widowe And shall not God auenge his elect which cry day and night vnto him Yea though he suffer long for them and seeme flowe in reuenging their wronges I tell you hee will auenge them quickly but when the soone of man commeth shall he finde faith on the earth Luk. 18â1 c. Samsons wife Samsons wife was daughter of a Philistine dwelling in Timnah a Citie in the tribe of Iuda And when at her marriage feaste day her husbande had propounded this ridell Out of the Eater came meate and out of the strong came sweetenesse and promised her friends then sitting at the table that if they coulde reade and interprete this his ridell within seuen dayes of the feast hee woulde giue them 30. sundry suites of apparell to weare at solempe feastes dayes But if they coulde not declare nor finde it out that then they shoulde giue him 30. suites or changes of rayment as costly Because her friendes coulde not within the first three dayes expounde this ridell on the fourth day they came and threatned her saying Entise thine husbande that hee may declare vs the ridell least wee burne thee and thy fathers house with fire haue yee called vs to your feast to impouerishe vs is it so in deede With that Samsons wife being afraide went vnto her husbande and wepte before him saying Surely husband thou hatest mee and louest me not For thou hast put forth a ridell vnto them which are my countreymen and hast not tolde it mee Beholde quoth Sampson I haue not tolde it my father nor my mother and shall I tell it thee Then his wife from the fourth day vntill the seuenth wept still vnto her husbande while the feast lasted to knowe the ridell And when the seuenth day came he vp and tolde her the meaning of his ridell because shee was so importunate vpon him And when shee had learned it shee went straite wayes and tolde it to her friendes and countreymen So when the seuenth day of the feast came or euer the same was set they came to SaÌson and declared vnto him his ridell saying what is sweeter then honie And what is stronger then a Lion O well quoth Samson if yee had not plowed with my heyfer that is vsed the helpe of my wife yee had not founde out my redell And so being very angry with his wife that she had heereby caused him to loose the wager hee was by her folly mooued first to take vengeance on the Philistines and presently went and slue 30. of them in one of the fiue chiefest Cities called Ashkelon and of the spoyle of them gaue change of garmentes to them that had expounded his ridell So when he had thus robbed Peter to pay Paul he forsooke his wife her friends went backe to his father Manoahs house in Zorah And in the meane time his wife was giuen to his companion whom he had vsed as his friend but within a while after Samson came backe againe to Timnah thinking to haue visited his wife lien with her and when he sawe that her father had giuen her to another and would not suffer him to go in to her saying I thought that thou hadst hated her therefore gaue I her to thy companion Is not her yonger sister fayrer then shee take her I pray thee in steade of the other Samson then by his wiues father being thus moued againe the second time to take vengeance on y e Philistines said Now am I more blamelesse then the Philistines therefore will I do them displeasure and bee auenged on them And with that he went and got 300. wilde Foxes turned them tayle to tayle and put a fyre brande in the mids betweene the two tayles and when he had set the firebrandes a fyre hee sent the Foxes into the standing corne of the Philistines and so burnt vp both the rikes of corne and hay that were reaped and gathered and also the standing corne in the fieldes with all the vineyardes and Oliues Which fact so grieued the Philistines when they vnderstoode who did it and wherefore that for feare of daunger that els might come vnto them and not for loue of Iustice like wicked men in like malice and spite they came vp to Timnah to his father in lawes house and there burnt his wife that had forsaken him and her father and all that they had with fire likewise Therfore in reuenge of which vilanie done this vnto his wife Samson yet againe the thirde time went to be auenged on the Philistines and slue them
And yet we may not giue theÌ wiues of our owne daughters because we haue sworn cursed be he y t giueth a wife to BeÌiamin therfore thus at last they further deuised saying vnto y e remnaÌt of y e BeÌiamits Behold there is a feast of y e Lord euery yere in Syloe in a place which is on y e North side of Bethel on y e east side of Sichem on the South of Lebonah Now therfore goe your way lye in wayte in the Uineyards and when yee see that the daughters of Syloe come out to daunce in daunces then come yee out of the Uineyards and catch you euery man a wife of the daughters of Syloe and get you into your owne land of Beniamine And when the maydes fathers or their brethren come vnto vs and complayne we wil say vnto them haue pittie on them for our sakes because we resârued not to ech man his wife in the warre and because yee haue not geuen these your daughters vnto them hitherto ye haue sinned And the children of BeÌiamine did so and tooke wiues of them that daunced according to their number that is to say two hundred virgins and so returned with them to their inheritance repayred the cities and dwelt in them And thus was that tribe of Beniamine restored and preserued notwithstanding their rash othe which they made But note that although the Israelits hereby thought to perswade men that they kept their oth by vsing these pretie deuises yet before God surely it was broken and so a great and double sinne in them first to make so rash an oth and then so subtlely to breake it Iudg 21. Shunamitesse In Sunem a Citie of the tribe of Isachar nigh vnto Nahim there dwelt a woman of great estimation who when the Prophet Eliah came into the citie constrayned him to eate drinke with her and as he passed by he turned into her house and did eate Then this noble Lady or Gentlewoman being very deuout godlie charitable and full of hospitalitie especially to those that were of the houshold of faith said vnto her husband Behold I know now y t this is an holy man of God that passeth by vs continually let vs make him a little chamber I pray thee with walles which may bee seperated from the rest of the house that he may more quietly and commodiously giue him selfe to studie praier let vs set him there a bed a table and a stoole and a candlestick that he may turne in thither whensoeuer he commeth vnto vs and take it for his furnished lodging which chamber so being made and furnished by her procurement on a day as Elisha came againe y â way he turned in thither to this vertuous womans house who most courteously entertayned him and lodged him in y e same new chamber which of purpose she had made for him and as he lay there Elias said to his seruant Gehazi call me vp this Shunamitesse when she came and stoode before him he like y e seruant of God to shew himselfe not vnthankfull for the benefites he receiued at her hands sayde vnto her Nowe beholde sith thou hast had all this great care for vs what shal we doe for thee Is there any thing to be spoken for thee to the king Iehoram or to the captayne of the host O no quoth she I dwell among mine own people as if she would haue sayde I am content with that y e God hath sent me and can want nothing that one man can doe for another and so went her way When she was gone Elisha turning to his man Gehazi sayde vnto him what is then to bee done for her Then Gehazi knowing y t she had neuer a child which was then counted a great reproche vnto her was therefore desirous that his maister shoulde praye to God for her y t she might be fruitfull and aunswered his maister saying Indeed sir she hath no sonne her husband is old Then call her vnto me againe said Elisha so she being come as she stood at y e doore Elisha said vnto her at this time appointed according to the time of life thou shalt embrace a sonne Oh my Lord quoth she thou man of God doe not lie vnto thine handmayd so y e woman conceyued and bare a sonne at that same season according to the time of life that Elisha had sayde vnto her And when the child was growen it chanced that he went out in the hot haruest time vnto his father and the reapers in the fieldes where feeling his head ake sore with the heat of the sonne he cried this vnto his father and sayd O my head O my head and with that his father commanded his seruant to beare him home to his mother who layd him in her lapp but ere noone her child died as he lay in her lappe Then she went vp and layde him on the bed of Elisha the man of God shut the doore vpon him went out to call her husband and said send with me I pray thee one of thy men and one of thy Asses for I will hasten rid to the man of God and come agayne wherfore wilt thou goe to him to day said her husbaÌd sith it is neither new moone nor sabbaoth day for at such times the people are wont to resort to y e prophets for doctrine coÌsolatioÌ But she answered all shal be well so she sadled an Asse weÌt towards mount Carmel where the maÌ of God was and said to her seruaÌt driue apace goe forward stay not for me to get vp except I bid thee when the maÌ of God saw her coÌming a farre of he said to Gehazi his maÌ behold the Shunamitesse is coÌming yonder gâe now I say meet her aske her if she her husbaÌd her child be all in good health she answered yea we are in health So when she came to y e maÌ of God vnto the mouÌtaine she in tokeÌ of humility ioy y t she had met with him caught him by his feet which when Gehazi sawe he weÌt vnto her to thrust her away but his maister the maÌ of God sayde let hâr alone for her soule is vexed within her y e lord hath hid it froÌ me hath not told it me Then she said vnto him O thou maÌ of God did I desire a soÌne of thee my lord did not I say vnto thee wheÌ thou of thine own accord promisedst me one y t thou shouldest not deceiue me how be it lo y e child y t I obteined is dead which newes wheÌ Elisha heard he turned him straight waies to his man Gehazi saide arise gird thy loynes take my staffe in thine haÌd make al possible speed y t nothing may leâ thee by the way go thy way lay my staffe vpoÌ the face of y e child So he went in al hast did so but al this notwithstanding the mother
Hircanus the king and his sonne Alexander thy husbaÌd any name or remnant at all The Queene gaue them no woorde to aunsweare whereat Aristobulus her sonne was angry and letted not to vtter to his mothers face but shee woulde not heare him Wherefore Aristobulus counselled the Sectaries to goe their wayes and departe out of Ierusalem to choose them Cities in the lande of Iuda where they might dwell with their honoure and not to suffer them selues to bee slayne vnder the Pharisies handes Wherefore departing from Ierusalem they dwelte in the Cities of Iuda Not long after this it fortuned the Queene fell sore sicke that shee was like to dye Whereof when Aristobulus hearde hee feared least the Pharisies woulde make his brother Hircanus king and at lengthe apprehende him wherefore hee fledde awaye by night to the Cities of the Sadduces to bee their heade and make warre vppon his brother if hee woulde presume to raygne Hee came therefore to the Prince of the Sadduces called Galustius who was a good manne of warre And after he hadde gathered a stronge armie of the Saduces his mother the Queene sent vnto him y t hee shoulde returne vnto her which he would not doe but rather went to warre vppon the nations that dwelt about him where he wanne twentie Cities and gotte him greate renowne thereby Nowe as the Queene his mother waxed sicker and sicker the chiefe Pharisies came vnto her with her sonne Hircanus weeping before her and saying howe they were afraide of her sonne Aristobulus who if he shoulde come into Ierusalem and take it hee woulde deliuer them vp into the handes of the Sadduces Unto whom shee aunsweared I am as you see at the poynt of death not able to talke muche with you There is heere in my house greate treasure that my husbande and my father gathered and their Parentes kinges of the posteritie of Chasmonani take that vnto you and make my sonne Hircanus king ouer you If Aristobulus will perturbe him and make warre agaynst him yee may wage men of warre therewith and succour him as you thinke good And euen with this shee faynted and dyed and was buried amongest her people after she had reigned nine yeeres ouer Israel Iosephus fol. 21. 22.23.24.75 There was another woman of this name called Alexandra whiche was the daughter of Hircanus the king of Israel and sonne to the afore named Alexandra and when shee hearde that her father Hircanus was taken prisoner depriued of his kingdome and ledde away captiue by Antigonus into Persia shee with her daughter Marimy that shee had by Alexander the sonne of Aristobulus her vncle went towardes Rome where by the way Herode mette with her and her daughter and brought them agayne into the lande of Israell where hee tooke Marimy her daughter to wife and solemnized the marriage with her in the mount of Galilee for there the chiefe of all Israell dwelt and so became king of Ierusalem Afterwarde when her father Hircanus was released and came home to Ierusalem Herode her sonne in lawe came out to meete him embraced him and kissed him after brought him into his house and feasted him daylie calling him his father before all menne albeeit in his hearte hee conspired to murder him And that knewe Alexandra his daughter and mother in lawe to Herode who opened it vnto Hircanus her Father but hee woulde not credite her at the first till on a time hee perceiued the matter cleare to be so then deuised he how to flie to Maloc king of Arabia but before he could get away Herode so handled y e matter that he was accused put to death wrongfully by this meanes Herod was the better established in his kingdome After hee had thus dispatched Hircanus his wiues progenitour father of Alexandra his mother in law and had deposed Haniel from the office of the high Priesthoode and preferred his wiues brother Aristobulus to that dignitie Which he did to quiet his wife and to fulfill his mother in lawes mynde Notwithstanding this Alexandra his wiues mother was not content nor satisfied for the death of her father was such a greefe but alwayes spake snappishly to the king that hee committed her to ward Then she wrote to Cleopatra Queene of Egypt and wife to Marcus Antonius a Noble man of Rome declaring vnto her all the mischiefe that Herode had done to the posteritie of Chasmonanie and desiring her of ayde To whom Cleopatra made this aunsweare if thou canst finde the meanes to come to me secretly thou shalt perceiue what I will doe for thee When Alexandra had read the letter shee sent to Aristobulus her sonne the high Priest shewing him that shee woulde flye to the Sea Iapho and from thence woulde take shipping into Egypt perswading him also to flie with her We will sayth shee make two coffers one for mee another for thee and wee will with rewardes allure our seruauntes to carrye vs out priuilye whereby wee may flye to saue our liues This their deuise was pecceyued of one of Herodes seruauntes who foorthwith made the king priuye vnto it The king commaunded his seruaunt that bewrayed them that when they did conueye their coffers they shoulde bring them to him whiche the seruaunt did So when the coffers were brought to the kinges presence hee caused them to bee opened and tooke out Alexandra and her sonne Aristobulus to whome the king spake sharpely and rebuked them sore But Alexandra aunsweared him againe as short insomuche that the king moued with anger flaÌg awaye from her into his chamber saying It is better to sitte solitarye in a corner of the house then with a brawling or scoulding woman in an open place The king dissembled the matter and shewed outwardly no great displeasure whatsoeuer he did inwardly But a yeere after the king fearing sore y t the Israelites woulde in the ende restore the kingdome vnto Aristobulus and the children of their fathers he perceyuing euery mans heart to be so inclined to Aristobulus for his vertue and godlinesse sake wickedly deuised and secretly concluded at a feast made to Aristobulus and all his Nobles that certayne of his owne seruants beeing disposed to goe and swimme in Iordan shoulde desire Aristobulus the young man to goe and bathe with them in Iordan and then and there to drowne him So Aristobulus coÌtinuing swimming with the kings seruants till sunne setting when it began to be darke they drowned him amongst them Wherof when tydings came to the court it was wel knowen that he was dead all the people made great lamentation for him but chiefly Marimy his sister and Alexandra the young mans mother she could in no wise be comforted Yea and although she sawe the king himselfe also to weepe and make great mone for it repented him that he had done so wicked an act yet all the people knew wel iâough that y e thing was procured by him Insomuch that Alexandra his mother in law letted not to tel it him to
THE SIXT LAMPE OF VIRGINITIE Conteining a Mirrour for Maidens and Matrons OR The seuerall Duties and office of all sorts of women in their vocation out of Gods word with their due praise and dispraise by the same togither with the names liues and stories of all women mentioned in holie Scriptures either good or bad verie necessarie pleasant and profitable for all women to read and vse both for instruction and imitation Newlie collected and compiled to the glorie of God by T. B. Gentleman Ecclesiasticus 26 19. Perpetuall are the foundations that are laid vpon a strong rocke so are the commandements and precepts of God in the hart of an holie woman 1582 THE SIXT LAMPE OF VIRGINITIE ¶ Of Virginitie and the state of single life together with the dutie of Virgins of Maids or single Women NOw concerning virgins or the state of Uirginitie I saith S. Paule haue no commandement of the Lord yet giue I mine aduise counsell as one that hath obteined mercie of the Lord to be faithfull or beléeued I suppose therfore that the single life is good for the present necessitie in these afflictions and persecutions of the Church I meane that it is good for a man so to be single or a woman to be a virgin Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou marie and takest a wife thou sinnest not And if a virgin marie she sinneth not neuerthelesse such shall haue trouble in the flesh as worldlie cares of their children and familie but I spare you in wishing that you men could liue without wiues and you virgins without husbands And this I saie bicause the time is short the fashion of this world goeth awaie and I would haue you without care For the vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world onelie apperteining to this present life how he may please his wife There is difference also betwéene a virgin and a wife the virgin or vnmaried woman careth for the things of the Lord that she may be holie both in bodie and in spirit and attaine vnto it sooner than the maried wife bicause she is without cares but she that is maried careth for the things of the world how she may please hir husband And this I speake for your owne commoditie or profit not to intangle you in a snare not to bind your conscience to single life For that were presumption but for comlinesse sake that ye might folowe that which is honest and that ye may cleaue fast vnto the Lord without separation But if anie man thinke that it is vncomlie for his virgin if she passe the flower of hir age or time of mariage then and néed so require that she should marie to auoid fornication let him doo what he will he sinneth not let them be maried Neuerthelesse he that standeth firme in his hart and is fullie persuaded that he hath no néed but hath power ouer his owne will and hath so decréed in his hart that he will kéepe his virgin he doth well For the fathers will dependeth on his childrens will in this point of mariage insomuch as he is bound to haue respect to their infirmitie neither can he iustlie require of them singlenesse of life if they haue not the gift of God so to liue So then he that giueth his virgin to mariage doth well but he that giueth hir not to mariage doth better and more commodious for his children in preseruing them from cares The wife is bound by the lawe of matrimonie as long as hir husband liueth but if hir husband be dead she is at libertie to marie with whom she will onelie in the Lord but she is more blessed if she so abide in my iudgement and I thinke that I haue also the spirit of God 1. Cor. 7 25,26 c. Where note that S. Paule doth not here prefer single life as a thing more holie than mariage but in respect and by reason of the incommodities which mariage hath more than the other neither doth hée bind mens or womens consciences to single life or widowhood as to that which God hath left frée and therfore it were presumption in anie other to doo it But shewing what is most agréeable to Gods will according to the circumstance of the time place and persons as appeareth in that the Church was now when he wrote this in great persecution he would insinuate hereby that to heape one trouble or care vpon another by mariage was not so profitable for men and women to go on towards godlinesse as behooued during such afflictions If a virgin or maid vow a vow vnto the Lord of virginitie and bind hir selfe by a bond to liue chast being in hir fathers house in the time of hir youth hir father hearing of this hir vow and bond wherewith she hath bound hir selfe hold his peace and doo not gaine-saie but by silence approoue it then all hir vowes of virginitie shall stand and euerie bond wherewith she hath bound hir selfe shall remaine of force against hir but if hir father disalow of this hir vow and bond the same daie that he heareth thereof and doo not approoue or consent to the vow or bond wherewith she hath bound hir selfe then shall not that vow or bond be of value And the Lord will forgiue hir bicause hir father who hath authoritie ouer hir disalowed hir Numb 30,4,5 c. Now therefore slaie all the males among the children and kill all the women that haue knowne man by carnall copulation but all the virgins and women children that haue not knowne carnall copulation kéepe aliue for your selues to marie Note héere the prerogatiue of virginitie in the old lawe of armes Numb 31 16,17 Also when thou shalt go to war against thine enimie and the Lord thy God shall deliuer them into thine hands and thou shalt take them captiues and shalt sée among the captiues a beautifull woman and hast a desire vnto hir wouldest take hir to thy wife then thou shalt bring hir home to thine house and to signifie that hir former life must be changed before she be ioined to the people of God she shall shaue hir head and pare hir nailes and put off the garment that she was taken in and so shall she remaine in thy house and as she that hath renounced parents and countrie she shall bewaile hir father and hir mother a moneth long and after that shalt thou go in vnto hir marie hir and she shall be thy wife And if thou haue no fauour vnto hir then thou maist let hir go whither she will but thou shalt not sell hir for monie nor make merchandize of hir bicause thou hast humbled hir Note that this onlie was permitted in the warres otherwise the Israelites and people of God could not marie strangers Deut. 21 10,11 c.
the vndefiled battels Wisdom 4,1,2 These are they which were not defiled with women for they are virgins These are they which followe the lambe whithersoeuer he goeth these were redéemed from men being the first fruits vnto God and to the lambe Reuel 14,4 The dutie of husbands towards their wiues These are the ordinances which the Lord hath commanded betweene a man and his wife The first institution of matrimonie in paradise WHen the Lord GOD formed all the creatures of heauen and earth he brought them to man that bée might giue them names who accordinglie gaue names to euerie creature But for Adam found hée not an helpe or mate méete for him among all the creatures vnder heauen therefore the Lord said It is not good that the man should be himselfe alone I will make an helpe or companion méet for him So the Lord caused an heauie sléepe to fall vpon the man and whilest he slept he tooke one of his ribs and closed vp the flesh in stéed thereof and of that rib which the Lord God had taken from the man made he a woman and brought hir to the man to be his mate or wife Signifieng thereby that mankind was now perfect when the woman was created which before was like an vnperfect building And as this first institution of matrimonie in paradise was by God so all lawfull mariages are now also made by the same God and therefore to be highlie had in honour Then the man said This now is bone of my bones and flesh of my flesh she shall be called woman bicause she was taken out of man Therefore shall man leaue his father and his mother and shall cleaue to his wife and they shall be one flesh Whereby we may sée that mariage requireth a greater dutie of men towards their wiues than otherwise they are bound to shew to their parents Gen. 2 18 c. And thus in the daie that God created Adam in his owne likenesse he created them male and female and blessed them and called their name Adam in the daie that they were created So that the husband and the wife are now as one man or one person flesh or bodie For by giuing them both one name he noteth the inseparable coniuction of man and wife Gen. 5 2. Of pluralitie of wiues BUT this lawfull institution of mariage by God which is that two should be one flesh was first corrupted and violated in the house of Cain by Lamech that cruell tyrant who tooke vnto him two wiues at once the one called Adah the other Zillah who greatlie feared his crueltie as appeareth in their stories Gen. 4 19. Afterward also Abraham Elkana Dauid and diuers other of the holie Patriarchs and fathers had two wiues at once but this priuiledge of hauing two wiues came in at the first with the promise of multiplication of séed to replenish the world as well with the heires of promise as of the flesh But this promise being now performed and ended in Christ the priuiledge ceaseth and Gods first lawe taketh place againe which ioineth two in one flesh and no more as before is said and will not haue vs breake wedlocke by pluralitie of wiues Reâd 1. Sam. 1 2. Againe King Salomon had seauen hundred wiues that were Queenes and thrée hundred Concubines for euerie daie thrée in the yéere We read also that Rehoboam Salomons sonne had eightéene wiues and thrée score Concubines 2. Chron. 11 21. And that Abiiah his sonne had fourtéene wiues 2. Chron. 13 21. Wherby note that God tollerated in his people the Israelites in those daies pluralitie of wiues as well for the increase of his people as also for a mysterier that he would include and hide therein For Hagar and Sara Abrahams two wiues as also Leah and Rahel Iacobs two wiues were figures of the synagogue and of the true Church of the children of reprobation and the children of election But Christ hath now in the time of the Gospell called vs to the first institution as it was made of God in paradise saieng They shall be two of one flesh 1. King 11 3. Matt. 16. Iudges 2. And did not he make one that is did not God make man and woman as one flesh and not maine â Yet had he abundance of spirit and by his power and vertue he could haue made manie women for one man And wherfore one flesh Surelie bicause he sought a godlie séede euen such as should be borne in lawfull and moderate mariage wherin is no excesse of lusts Therefore kéepe your selues in your spirit that is conteine your selues within your bounds and be sober in mind and bridle your affections let none trespasse against the wife of his youth saith the Lord by his Prophet Malac. 2 15. A man ought to be the husband but of one wife For to haue more than one at once is a signe of incontinencie especiallie in a bishop or minister as appeareth by S. Paule 1. Tim. 3 2. The commendation of wedded life and godlie mariages THE Apostle S. Paule bicause mariage through mans corruption and not by Gods institution bringeth cares and troubles to the flesh and not so much to bind mens consciences to single life as to answere certaine questions of the Iewes saith It were good for a man not to touch a woman neuerthelesse to auoid fornication let euerie man in generall haue his owne wife and euerie woman hir owne husband Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou takest a wife thou sinnest not The vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world how he may please his wife And hereafter they that haue wiues shall be as though they had none For the fashion of this world goeth awaie c. Read more in virginitie 1. Cor. 7 2 c. Where no hedge is there the possession is spoiled and he that hath no wife wandereth to and fro mourning Eccles. 36 25. Two are better than one alone For if they fall the one will lift vp the other but wo vnto him that is alone For he falleth and there is not a companion to lift him vp Also if two sléepe togither then shall they haue heate but to one how should there be heate And a thréefold or twofold cord is not easilie broken Where note by this prouerbe how necessarie it is for a man to liue in matrimonie and mutuall societie to the intent they may be profitable one to another and that their things may increase and contrariwise how pernicious and hurtfull a thing it is be solitarie and alone without an helper and fellowe conforter Eccles. 4,9,10 The blessings of God vpon godlie mariages and his curses vpon the vngodlie espousals BLessed are they that feare the Lord and walke in his waies For thou shalt eate the labours of thine hands O well is thée and
Eccles. 33 18. Be not ashamed to set a good locke where an euill wife is and to locke vp things where manie hands are Eccles. 42 6. Kéepe the doores of thy mouth from hir that lieth in thy bosome Mich. 7 5. That is be not hastie to reueale secrets vnto thy wife least others plowing with thy heifer as the Philistines did with Dalila Samsons wife vnto whom at hir dissembling teares and impudent importunacie he disclosed his riddle reape the fruits of thy wished haruest and so turne thée to wrath and displeasure as it did him Read Iudg. 14. The husband hath power by Gods lawe to approoue or disapprooue breake or disalow of euerie oth bond promise contract or vow that his wife shall make during couerture yea though it be a vow betwéene God and hir of mortification by abstinence to humble hir soule or of anie other bodilie exercises much more anie promise bond or contract made betwéene hir and others and that bicause she is in subiection vnto hir husband and can performe nothing without his consent Neuerthelesse if the husband hearing of his wiues vows and bonds hold his peace and saie nothing against it nor warne not his wife the selfe same daie that he hath first notice of hir vowes so made then his silence shall establish all hir vowes and bonds which she hath made and confirme them to be good both against himselfe and his wife But if at any time after the husband speake against it and breake that vow by shewing himselfe altogither vnwilling and vnpleased therewith then shall it be void and of none effect and he shall beare hir iniquitie and the sinne and offence for the breach thereof shall be imputed to the husband and not to the wife Numb 30. Of anger and frowardnesse GOdlie and zealous anger in the husband towards the wife is lawfull and ought not to be counted frowardnesse in him especiallie when it is to prefer the glorie and worship of God For that is to be angrie and sinne not so was Iacob angrie with Rahel and reprooued hir follie as you may read Gen. 30. in the storie of Rahel So also was Dauid with Michol as you may sée in hir storie 2. Sam. 6. and diuers others But godlinesse doth require that the husband ought not for euerie light occasion or by anie vngodlie meanes to trouble disquiet or vexe his wife nor to take anie mo wiues beside hir For that was a thing hatefull and detestable euen among the heathen as you may read in Labans couenant with Iacob concerning the good vsing and intreating of his two daughters Gen. 31. And Ednas exhortation to Tobie 10 12. For he that troubleth his owne flesh or dealeth frowardlie with his wife is to be reputed a cruell man saith Salomon Prou. 17 11. He that vpbraideth his wife or déere friend especiallie in the presence of other breaketh friendship and the bond of amitie Eccles. 22 verse 20. That man is said to abound in sinne whose angrie mind towards his wife is hot as fire that cannot be quenched till it be consumed as you may read afterward Eccles. 23 16. Loue thy wife as thy selfe For if ye bite and deuoure one another take héed least ye be consumed one of another Gal. 5 14. Beare ye one anothers burden and that with the spirit of méekenesse considering thy selfe least thou also be tempted Gal. 6 1. Husbands loue your wiues be not bitter vnto them Col. 3 19. Ye husbands dwell with your wiues as men of knowledge by neither kéeping them too straight nor giuing them too much libertie but giuing honour vnto them as vnto the weaker vessels in taking care and prouiding for their necessities and in liuing quietlie one with an other euen as they that are heires togither of the grace of life that your praiers be not interrupted For you can not praie well as yée ought when ye are at strife and dissention one with the other 1. Pet. 3 verse 7. Use thy selfe to liue ioifullie and quietlie with thy wife which God hath giuen thée vnder the sunne and whom thou louest all the daies of thy life which is but vanitie For this is thy portion in this life of all thy labour Eccles. 9 8. Thrée things reioice me saith God and by them am I beautified before God and men that is to saie the vnitie of brethren the loue of neighbours and a man and his wife that agrée well togither Eccl. 25. Such husbands as were frowardlie and vnreuerentlie handeled and intreated by their wiues were these Abraham of Sara Iacob of Rebecca Moses of Zipporah Samson of Dalila Tobie of Anna Achab of Iezabel Nabal of Abigael c. As you may read in their seuerall stories Gen. 16 30 18. Iudg. 14 c. Of gelousie THis is the lawe of gelousie when a wife turneth from hir husband and is defiled by another man or when a man is mooued with a gelous mind and is gelous ouer his wife then shall he bring his wife before the Lord vnto the priest and the priest shall doo to hir according to the lawe of gelousie and the man shall be frée from sinne but his wife shall beare hir iniquitie which prooueth that by Gods lawe the man might accuse his wife of incontinencie and not be reprooued therfore although it be not true Read more in wiues dutie Numb 5 11 c. Deut. 22. Gelousie is the rage of a man therefore he will not spare in the daie of vengeance Prou. 33 34. Be not gelous ouer the wife of thy bosome that she shew not some shrewd point and least thou teach hir an euill lesson against thy selfe Eccles. 9 1. Aske no counsell of thy wife touching hir of whom she is gelous Eccles. 37 11. Of loue and hate ALthough children be a great cause of mutuall loue betwéene the husband and the wife bicause they are the gift of God and fruits of mariage yet the husband ought not to despise his wife though she be barren but alwaies to loue cherish and comfort hir with swéet words and doo hir all the good he can after the example of these godlie men Abraham Isaac Iacob Elcana Dauid Iob c. Who most intirelie loued their wiues whether they were barren or fruitfull and when they perceiued them to be at anie time troubled or disquieted deale by gentle spéeches with them and godlie intreatie louinglie comfort and reléeue them patientlie enduring all troubles praieng vnto God hartilie for them to quiet them and to make them fruitfull as you may read in the seuerall stories of Sara Rebecca c. Gen. 24,6 33,2 1. Sam. 1,8 We read of Palthiel that he so intirelie loued Milcha that he went after hir wéeping like a child for griefe that she was caried awaie to hir husband Dauid 2. Sam. 3 16. A man loueth his owne father which hath nourished him and his owne countrie and is ioined with his wife and for the woman he ieopardeth his life and neither remembreth
Gen. 38.26 If a woman vowe a vowe vnto the Lorde in hir fathers house in the time of hir youth and hir father heare hir vowe and hold his peace concerning hir then all hir vowes shall stande and hir bonde be good because hir father hath approued hir vowe and bonde by holdyng his peace but if her father by not approuing or consentyng to her vowe disalowe hir the same daye that hée heareth of hir vowe or bonde then they shall not bée of value and the Lords will forgiue hir because her father disaloweth hir vowe so made to huââble hir soule and to mortifie it by abstinence or other bodyly exercise Whereby we sée howe the father hath authoritie to breake the vowes of his children made euen to God so long as they are single vnder his tuition but being married he hath no such authoritie For then the husband is to approoue or disproue the same as appeareth Leuit. 30.4 Giue not thy sonne thy wife thy brother nor friend power ouer thée while thou liuest and giue not away thy substaunce and goods to any other in thy life time least it repent it and thou be fayne to aske the same of them againe as long as thou liuest I say and haste breath giue not thy selfe ouer to any person For better it is that thy chyldren shoulde praye vnto thée then that thou shouldâst bée faine to looke vp to the handes of thy children At the time when thou shalt end thy dayes and finishe thy lyfe distribute thine heritance Eccle. 33.18 c. reade Gene. 25.5 Tob. 8. 21. If a man die and haue no sonnes then hée shall leaue his inheritaunce vnto his daughters and for default of daughters to his brethreÌ for lack of brethren to his fathers brethren c. Leuit. 27.8 read more Deut. 21.15 Galat. 4.36 The fathers vse to lay vp and prouide for the childreÌ and not the children for the fathers 2. Cor. 12.14 That parents may modestly mourne for the losse death or calamitie of their children so farre forth as they preferre not naturall affection to gods will it may appeare by many examples in holy scripture namely in Iacob Gen. 37.3.43,36 Aaron Leuit. 10.19 in Dauid 2. Sam. 19. in the Shunamyt 2. King 4.18 In Iob. 15,20 before Iere. 31.16 in Rachel The father being a Priest might not mourne for his daughter if she were married For being married she seemed to be cut off froÌ his familie but béeing a virgin and so dying hée might by Gods lawe mourne and lament for her death as appeareth Leuit. 21.3 Finally it is the duetie of all godly parentes as in their life to instructe and teache them Gods lawe so likewise when they lye in their death beddes to call their chyldren before them and to blesse them and to giue them ghostly admonitions and godly lessons to the glory of God and the amendement of their liues after the example of Iacob GeÌ 48. 49. of Dauid 1. King 2.2 of Iob. 15. of Tob. 4.2.5.16 of Mathathias 1. Mac. 2.49 of Antiochus 1. Mac. 6.14 The mother of the seuen brethrân c. 2. Mac 7.20 and many moe The Daughters and childes duetie to her Parentes HOnour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee Deut. 5.16 Exod. 20.12 Shee that smiteth her father or mother shall die the death and be slaine for it Exod. 21.15 Shée that curseth her father or mother shall bee put to death for it Exod. 21,17 Leuit. 20.9 If a priestes daughter fall to playe the whore shée polluteth her father thereâore shall shee be burnt with fire Leuit. 21.9 The daughter that woorketh follie in Israel by playing the harlot or whore in her fathers house and is not founde a virgin shall bee brought forth to the doore of her fathers house and the men of the Citie shall stone her with stones to death Reade tit virg Deut. 22.21 Shée that mocketh her father or mother bringeth the cursse of God vpon her selfe as did Cam. Gen. 27.12 Thou shalt not vncouer the shame of thy father by lying with him the childe that so doth shall die the death her blood shall bée vpon her Leuit. 18.7 20,11 Lottes two daughters did so of whom came the wicked cursed generation of the Moabites Benammyts Gen. 19. Cursed is shée that lyeth with her father in lawe and committeth such villanie Deut. 27.23 so did Tamar Gen. 38.9 Cursed is shée that curseth or contemneth her father or her mother Deut. 27.16 Ye shall feare euery child your father and your mother Leuit. 19.3 If a man haue a daughter that is stubborne and disobedient which will not hearken vnto the voyce of her father and mother and they haue instructed her and chastened her and shée will not obey them nor be ruled by them then shall her father and mother take this their stubborne daughter and bring her out to the elders of the citie and vnto the gates of the place where shée dwelleth and shall say vnto the elders of her citie This our daughter is stubborne insolent and disobedient and shee will not obey our admonitions shée is a riotour and a drunkard a gadder abroade and of a shamelesse behauiour Then all the men of the citie shall stone her with stones vnto death in token that to disobey the parents is most horrible so thou shalt take away euill from among you that all Israel may heare and feare my iudgements or lawes Deut. 21.18.19 c. Woe bee to that childe that disobeyeth and rebelleth against father or mother refusing to bée corrected for amendement Esay 45.10 Woe bée to that daughter that riseth vp or rebelleth against her owne father Gen 30.14 And woe also bée to that daughter in lawe that striueth with her mother in law Mich. 7.6 Such were Iudith Bashmath the two daughters in lawe of Isaack and Rebecca Gen. 26.35 The child that robbeth father or mother saith it is no sinne thâ same child is y e companion of a murderer or destroyer Prou. 28.24 So did Rachael steale away her fathers Idols Gen. 31.19 The child that robbeth the father or shutteth out the mother is a lewde and an vnworthy shamefull child Prou. 19.26 Pouerty shame is to that child that refuseth instructioÌ will not abide correction but that childe that regardeth discipline and geueth eare to the information of the parents shal come to honour Pro. 13. â 18 Who so laugheth their father to scorne and set their mothers commandement at nought the rauens of the valley plucke out their eyes and deuoured bée that childe of the young Eagles Prouerbs 30.17 Shée that curseth her father or mother her light shal be put out in the depth of obscure darknesse Prou. 11.20 Shée that is a companion of riotous men and vseth banqueting with gluttons shameth her father Prou. 7.28 so did Dinah Gen. 34. 4. and Lots two daughters Gen. 19 32. Solomen Mark
of the wise and despise not any counsell that is profitable Blesse thy Lorde God alway and desire of him that thy way may be made streight and that all thy purposes and counselles may prosper Feare not my daughter if thou be poore For the Lorde giueth all good thinges and he humbleth whom he will and as he will Content thy selfe I saie with thy poore estate For thou hast many thinges if thou feare God and flie from sinne and doe the thing which is acceptable vnto him Now therfore my daughter remeÌber these coÌmaundements precepts neither let theÌ at any time depart out of thy mind Tob. 4. all A vertuous child shal haue rule vnder her mother gouerne by hir authoritie so did Sara Raguels daughter rule and guide hir fathers house as mistresse and correct and beate his maides for their faultes Tob. 3.9 She that loueth father or mother more then me saith Christ is not worthie of me Mat. 10.37 Whosoeuer shall forsake house and lande father or mother husbande and children for my names sake saith Christ shee shall receiue a hundered folde more and shall inherite euerlasting life Math. 19.29 Woe be to those children that fulfill the measure of their fathers iniquitie Mat. 23.32 God hath commaunded saying Honour thy father and mother And he that curseth father and mother let him die the death Mat. 15.4 Geue to all men their dutie feare to whom feare is due honor to whom yee owe honour Rom. 13.7 Saint Paule reckoneth those children that are without all naturall affection and disobedient to their Parentes among the wicked ones and reprobate that know not God whom God hath deliuered vp vnto a reprobate minde to commit all maner of sinne and wickednesse Rom. 1.30 Know this y t the law is geuen vnto y e lawlesse disobedient to the vngodly to murderers of fathers mothers to whoremongers harlots liers c. to take veÌgeance on al such woorkers of wickednes coÌtrarie to wholesome doctrine and admonition 1. Tim. 19. This knowe that in the last daies shall come perillous times for men shall bée disobedient to parentes without naturall affection 2. Tim. 3.1 The sonne shall be at variance against the father and the daughter against the mother the daughter in law against the mother in law and a mans enemies shall be they of his owne houshold Math. 10.34 What childe is it whoÌ the father chasteneth not if then ye be not vnder correction then are yee bastardes and not children Geue therefore due reuerence vnto those your naturall parentes of your bodies which haue begotten you despise not their chastisement which correct you chasten you a few daies eueÌ after their owne pleasures for your profite Heb. 12.5 Yée children obey your parentes in all things which are in the Lord. For this is well pleasing vnto the Lorde and right Col. 3.20 Honour thy father and mother which is the first commandement with promise that it may be well with thée and that thou maiest belong on earth Ephe. 6.1 That the childe ought not to marie or make priuate contracts without the consent and knowledge of the parentes it is manifest by manie examples in holie Scripture as in Rebecca Gen 24. 49. Sara the wife of Tobit Tob 6.12 c. in Dinah Gen. 34.4 Thamar Gen. 38.9 It is the duetie of that childe whom the father or mother dearelie loueth as most déere vnto him or chiefe of the kindred to laie his or hir hande vpon hir fathers or mothers or kinsmans eies in their departure and to shut or close them vp when he dieth for so did Ioseph as it was prophesied vppon his father Iacob Gen. 46.4 So did also Tobit close the eyes of his father and mother in lawe Tob. 14.15 The office and duetie of Maisters and Maistresses or Dames towardes their seruantes and maides IF thy brother an Hebrwe or an Hebruesse or euen Christian sell or hire himselfe to thee and serue thee sixe yeeres euen in the seuenth yéere thou shalt let him or hir goe out free from thee paying nothing for their freedome or libertie if he came himselfe alone not hauing wife nor children hee shall goe himselfe alone if hee were maried then his wife shall goe out with him free if thou his maister haue geuen him a wife and shee hath borne him sonnes and daughters the wife and her children shall bée thine till hir time of seruitude bée expired which is till the seuenth yeere or the fiftieth yeere beeing the yeere of Iubilie but her husbande thy seruaunt hee shall goe out himselfe alone if hee will But if the seruaunt say this I loue my maister or mistresse my wife and my children I will not goe out free alone then thou his maister shalt bring him vnto the Iudges and set him to the doore or to the postes where the iudges sitte and shalt bore his eare through with a naule in tokeÌ that he shall serue thée vntill the yéere of Iubilie that is for the terme of 50. yéeres And vnto the mayde seruant thou shalt doe likewise Exod. 21.2 Deut. 15.12 Likewise if a man constrayned eyther by pouertie or els to the ende that the master shoulde mary her sell his daughter to be a seruant shée shall not goe out as the men seruantes doe For if shee please not hir master who hath betrothed hir to himselfe then shall he cause another man to buy hir of him by geuing him money so to doe For he shall haue no power to sell hir to a strange people séeing he dispised or defloured hir But if he haue betrothed hir vnto his sonne he shall deale with hir according to the custome of the daughters and geue hir dowry and if afterward he take for his sonne another wife yet shall he not diminish hir foode hir rayment and recompence of hir virginitie but if he doe none of these thrée that is neyther mary hir himselfe nor geue another money to buy hir nor bestow hir vpon his sonne then shall shée goe out frée paying no money Exod. 21.7.8 c. If thy brother also that dwelleth by thée bée impouerished and be solde vnto thee thou shalt not compell him to serue as a bond seruant but as an hyred seruant and as a soiourner hee shall bee with thee hee shall serue thee vnto the yéere of Iubilie that is 50. yéeres then shall he depart from thée both him and his children with him shal returne vnto his famelie possessioÌ of his fathers For they are my seruants whom I brought out of the lande of Egypt they shal not bee solde vnto perpetuall slauery as bondmen are sold neither shalt thou rule ouer them cruelly but shalt feare thy God Leuit. 25.39 Thy bond seruant also and thy bondmayd which thou shalt haue shall be of the heathen and strangers y t are rounde about thée of them shall yée buy seruants maids to be boÌdmen or bondwomeÌ not of thine owne people or natioÌ Moreouer
diuorcement iudiciall and voluntarie separation and for what cause a woman may or ought to be diuorced and for whatâ not by Gods worde WHen a man taketh a wife and marrieth hir if so be shée finde no fauour in his eyes because he hath espied some filthinesse in hir then let him write hir a bill of diuorcement and put it in hir hand and seÌd hir out of his house whereby God approoueth not that light diuorcement but permitteth it to auoyde further incoÌuenience mischiefe as appeareth afterward in Math. 5. And when shée is departed out of his house and gone hir way and marrie with an other maÌ and if the latter husband hate her also write hir a letter of diuorcement and put it in hir hand and send hir away out of his house or if the latter man dye which tooke her to wife then hir first husband may not take hir againe to be his wife after y â she is defiled and séeing that by dimitting hir he iudged hir to bée vncleane and polluted For that is abhomination in the sight of y e Lord and thou shalt not cause the land to sinne which God hath geuen thée to inherite Deut. 24.1 c. They say according as it is written Deut. 24.4 before If a maÌ put away his wife shée goe froÌ him and become another maÌs wife shall he returne againe vnto hir shall not that lande be polluted if hâ take such one to wife againe but thou hast playd the harlot with manie louers yet turne againe to me saith the Lord c. Iere. 3.1 It hath béene saide Deut. 24. before whosoeuer shall put away his wife let him geue her a testimoniall of diuorcement but I saie vnto you whosoeuer shall put away his wife except it bee for fornication causeth her to committe adulterie in that hee giueth her leaue to marrie another by the testimoniall And whosoeuer shall marrie hir that is diuorced committeth adulterie Math. 5.31 The Pharasies came and asked Christ if it were lawfull for a man to put away his wife and tempted him and hee aunsweared and saide to them what did Moses Deut. 24. commaunde you And they saide Moses suffered to write a bill of diuorcement and to put hir away then Iesus replied and saide For the hardnesse of your hearte he wrote this precept vnto you but at the beginning of the creation it was not so For in the beginning GOD made them male and female saying for this cause shal man leaue his father and mother cleaue to his wife and they twayne shal be one fleshe so that they are no more twayne but one fleshe Therefore what GOD hath coupled together let not man separate Marke 10. 2 c Againe in the house his Disciples asked him of this matter of diuorce and he saide vnto them whosoeuer shall put away his wife and marriage another committeth adulterie against hir for the secoÌd is not his wife but his harlot And if a woman put away her husbande and bée married to another shée committeth adulterie against him Mark 10.12 For the second is not her husband The woman is in subiection to the man and bond vnto him by the law vnto him so long as he liueth So that if while the man liueth she take an other man shée shal be called an adulteresse Rom. 7.2.3 Unto the married I commaunde not I but the Lorde let not the wife depart from hir husband But and if shée depart for hatred dissention anger or anie such light occasion let hir remaine vnmarried or bée reconciled vnto hir husband and let not the husband put away his wife But to the remnaunt I speake and not the Lorde if anie brother haue a wife that beléeueth not if shée be content to dwell with him let him not forsake hir and the woman which hath an husband that beleeueth not if he be content to dwell with hir let hir not forsake him For the vnbeleeuing husband is sanctified by the beléeuing wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy But if the vnbeleeuing depart let him depart a brother or a sister is not in subiection in such things done without cause for God hath called vs in peace For what knowest thou O wife whither thou shalt saue thine husbande Or what knowest thou O man whither thou shalt saue thy wife c. But as God hath distributed to all and called euery one so let him walke for so ordaine I in all churches 1. Cor. 7.10 A woman ought to bée the wife but of one husbande at once and therefore being iustly diuorced from hir first husbande shée ought not to marrie againe for that were to the slander of the Church as appeareth in widowes 1. Tim. 5.9 Thou saith God speaking to priestes shalt not take to wife an whore or one polluted or haue an euill name or are defamed neyther shalt thou marrie a woman diuorced from hir husbande because thou art holy vnto God c. Leuit. 21.7.14 Ezech. 44.22 Euery vowe of hir that is diuorced shall stande in effect with hir because shee is not vnder the authoritie of man Numb 30.10 Sée more in the dutie of husbandes Of Widowes and seconde Marriage SHée that is left alone and to be counted in the number of true widowes in déede trusteth in God and continueth in supplication and prayers night day 1. Timo. 5.5 For so did Anna the prophetesse as yeâ may reade Luke 2.36 and Iudith the wydowe of Manasses Iudith 16. Furthermore if any widowe haue children or nephewes or kinsfolkes that are able to relieue and comfort hir shee ought not to put the Churche to any charge but to seeke comfort at hir childrens or kinsfolkes handes who as nature bindeth them ought to nourishe their mother and to recompence their kindred For that is an honest thing acceptable before God for the children kinsfolke to shew godlinesse and liberalitie towards their owne house and familie 1. Tim. 5.4 Also a widowe sayth Saint Paul ought not to be taken into the number of true widowes in déede vnder threescore yeeres olde and that hath béen the wife but of one husbande and well reported of for good workes and vnlesse shee haue nourished her children and lodged strangers washed the Saintes féete ministred vnto them that are in aduersitie and except shee haue bin continually giuen to euerie good worke For such things are commanded vnto widows that they may bée blamelesse and worthy the name But the younger widowes which begin to waxe wanton against Christ and will marrie to liue in pleasure and delites or which being ydle learne to go about from house to house to prattle like busiebodies and speake things which are not comely Such wanton and ydle widowes I say saith S. Paul are dead being aliue because they are altogether vnprofitable Yea they haue all readie damnation because they haue broken their first faith that is they shall bée punished with
Yea it is no shame for the aged to learne of the young but a great shame and rebuke for olde folke to contende with youth and to disdaine to be instructed of them Eccle. 42.8 Your strength is deuoured and spent yet yée know it not yea gray haires are here and there vpon you yet will âée not know them to be tokens of your manifold affliction for your sinnes Hosea 7.9 The worthie praise and due commendation of all godly wise women with their vertuous properties and commendable conditions VVHo so findeth a vertuous woman and is ioined with her in marriage as his wife findeth a good thing and is blessed or receiueth fauour of the Lord. Prou. 18.22 House and riches may a man haue by the heritage of his fathers or elders but a prudent wife and discrete woman is the gift of the Lorde and commeth of him Pro. 19.14 A vertuous woman is a noble gift of God which shal be giuen for a good portion vnto such as feare God Eccle. 26.3 A faithfull honest shamefast and manerly woman is a double grace and a gift aboue other gifts and there is no weight to be compared to her continent minde Eccle. 26.15 A woman of few words of a good heart and a wife that is peaceable and wise is a speciall gift of God and there is nothing so much worth as a woman well instructed and nurtured Eccle. 26.14 A wicked woman is giuen as a reward to a wicked man but a godly woman is giuen to him that feareth the Lorde Eccle. 26. 24. Hée that hath gotten a vertuous woman hath a goodly possession shée is vnto him an helpe like vnto himselfe and a piller to rest vpon Eccle. 36.24 A wise woman is an heritage vnto her husbande Eccle. 22. 4. 5. A wise and good woman is a rich portion of the Lorde yea her grace is aboue golde and the gift of her honestie not to bée valued Eccle. 20. Happie and blessed is the man that hath a vertuous wife for the number of his yéeres shall bée double Eccle. 26.1 Well is hée that dwelleth with a woman of vnderstanding Eccle. 25. A friende and a companion come together at oportunitie but aboue them both is a wife that agréeth with her husbande Eccle. 40.23 Thrée things reioyce my heart and by them am I beautified before God and men The vnitie of brethren the loue of neighbours and a man and wife that agrée well together Eccle. 25.1 Children and the building of the citie maketh a perpetuall name but an honest woman is counted aboue them both Eccle. 40.19 An honest woman maketh her husband ioyfull and shée shall fill the yeeres of his life with peace Eccle. 26.2 Whether the man bee riche or poore hée may haue euer a merie hearte and a chéerefull countenance towards the Lorde that hath a good wife Eccle. 26.4 For the grace of a good and louing wife reioiceth her husband and féedeth his bones with her wisedome and vnderstanding Eccle. 26. Yea as the Sunne when it ariseth is an ornament in the high heauens of the Lorde so is the vertuous woman and wife the bewtie of her house Eccle. 26.16 A faire woman reioiceth her husband and a man loueth nothing better Eccle. 36.23 Especially if there be in her tongue gentlenes méekenesse and wholesome talke For then is not her husband like other men Eccle. 36.23 For as the cléere light is vpon the holy candlesticke so is the bewtie of the face vpon an honest body Eccle. 26.7 And like as the goldeÌ pillers are vpon the sockets of siluer so are the faire féete of a woman that hath a constant mind Eccle. 26.18 The feare of the Lorde is the beginning of wisdome was made with the faithful in the mothers wombe it shall goe with the chosen women shal be knowen of the righteous and âaithfull Eccle. 1.15 Perpetuall are the foundations that are laide vppon a strong rocke so are the commandementes of God in the heart of an holie woman Eccle. 26.19 A good woman is a fountaine of blessednesse and ioy of life shee will bée as the louing Hinde pleasant Roe delighting her husband continually Prou. 5.18 A gracious and modest matron atteineth honour and the strong men get riches Prou. 11.16 An holy woman will worship the Lorde and she that is shamefast will reuerence her husband Eccle. 25. For a woman that honoureth her husbande shal be iudged wise of all but shée that is shamelesse and despiseth her husband shal be blased for her pride Eccle. 26.27 A holy woman that is married is counted as a tower against death to her husband Eccle. 26.23 Yea a vertuous and huswifely woman is the crowne of her husband Pro. 12.4 A wise woman buildeth her house by taking paine to profite her familie and to doe that which concerneth her dutie in her house but the foolish wife plucketh it downe and destroieth it with her owne idle handes Pro. 14.1 For where no hedge is there the possession or goods are spoiled and where no huswife is there the husband and family lacketh and the friendlesse mourneth Eccle. 36.25 Therefore who so findeth a vertuous honest faithfull and a painefull woman saith Bethsabe to her sonne Solomon he is blessed of God for she is far more worth then pearles precious stones Pro. 31.10 c. For the heart of her husband may safely trust in her wheresoeuer hee goeth so that hee shall bee sure neither to fall into pouertie nor to haue néed to fall to robbing and spoiling of other nor to vse any vnlawfull shifts or wicked meanes to get his liuing Pro. 31. Yea shée will doe him good and not euill all the dayes of her life Shee occupieth wooll and flaxe and laboureth gladly and chéerefully with her handes Shee is like a Merchants ship that bringeth her victuals from a farre countrie Shee is vp in the night season to prouide meate betimes for her housholde and worke and foode for her maidens Shee considereth lande and purchaseth it with the true gotteâ gaines of her sore trauell and with the fruite of her handes shee planteth a Uineyarde Shee girdeth her loynes with strength and fortifieth her armes to labour and if shée perceiueth that her huswiferie or merchandize doth good her candle goeth not out by night Shee laieth her fingers to the spindle and her handes taketh holde of the distaffe Shee openeth her hands to the poore yea shée stretcheth foorth her hands to such as haue néed and relieueth them with her liberalitie Shee feareth not the cold and snowe of the Winter neither shall the stormes thereof hurte her or her housholde for all her familie and housholde folke by her industrie are clothed with scarlet and warmely prepared to indure cold weather Shee maketh her selfe carpets and faire ornamentes for houshold stuffe her clothing and garments also is white silke purple and âine linnen Her husbande also is much knowen and set by in the gates and assemblie of the Iudges and Magistrates
hir possession and of y e importunate widow of Samaria of Rispa that built a tent ouer the dead carkasses of hir sonnes c. whose stories are both worth the diligent reading and often imitating of all the godly Againe that women are to be greatly lauded and of all imitated for their curtesie hospitalitie liberalitie almes déedes good workes Yee may reade in the liues of Abigail Dorcas Ioanna Iudith Lydea Marie the mother of Iames Marie Magdalen Martha Marie the mother of Iohn Marke Phebe Priscilla Rahab Rebecca the virgin Marie the poore widowes the woman of Bahurim Saphiâa Sarepta Shunamitesse Susanna Triphona and Triphosa Taliâha widowe of Ierusalem c. whos 's good workes as they all procéeded of a liuely faith the had in God so are they to be commended imitated continually of all the true faythfull children of God to his glory and the benefite of his Church and congregation Furthermore that women are to be praysed for their fidelitie loue reuerence good counsell obedience towards their husbandes it may appeare in the stories of Adah Abigail Bethsheba Drusilla Hester Michol Phinees wife Rahell Rebecca Sara Zillah Pilates wife the virgin Marie Elizabeth As also for their motherly care naturall loue and vertuous education of their chlidren it is euident in Anna the woman of Canaan Edna Hanna Hagar Iehosheba Loyis Ladie commended of S. Iohn Marie the virgin Naomy Ieroboams wife Rizpa Rebecca Samsons mother the mourning mother as in Esdras mother of the seuen brethren the widowe of Sarepta and of Nahum And for their curtesie and kindenesse towards their alience kinred and acquaintaunce yee may reade in the liues of Bethsheba Elizabeth Ester Iehosheba Marie the virgin Marie MagdaleÌ Rahel and sundrie others Besides for their obedience and good behauiour towardes their parentes gouernours and betters yée may sée in the story of Ester Iepthas daughter Ruth Orpah Sara Abra Hagar Moreouer such women as were praysed for their nobilitie royall parentage great riches estimation in the worlde were Elizabeth Naomy Marie the virgine Lady commended by S. Iohn Shunamitesse Sara the wife of AbrahaÌ the woman of Abell Iudith Debora and many others Such as were poore and godly were Anna Marie the virgine Naomy Sarepta Shunamitesse Such as were commended for their beautie chastitie modesty virginity were Abigail Abisage Bethsabe Dinah Ester Heua Iephtas daughter Ieminah and all Iobes daughters Iudith Kezia Rerenhapha Marie the virgin Rebecca Rahell Sara Susanna Thamar the daughter of Dauid Uasti c. Ruth Anna. Such as are praysed for their womanly pitie and compassion to shed innocent blood are Puah Shiphrah the two godly midwiues of Egypt Rahab the wife of Bahurim the mother of the quicke child before Salomon Hester the virgin Marie Pharaos daughter y e preserued Moses Ihosheba that saued Ioas hir brother from the blooddy handes of Athalia and Pilates wife who counselled hir husbande in no wise to conseÌt to shed the innocent blood of our sauiour Christ c. Such as are woorthily commended for their Industrie sore labour and paynes taking for their liuing and sustenance are Anna Heua Lydea Naomy Ruth Dorcas c. as may appeare in their liues and stories more at large in the 7. Lampe Sucâe as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse are Hanna Hagar Iepthas daughter Leah Marie the virgin SusaÌna Sara the wife of Tobie and many other Finally such as are for their obedience to God more then man for their constancie in the trueth chose rather to suffer persecution yea violent death martyredome then to offend god are most highly to be extolled and had in admiration and remembraunce to all posteritie are these godly vertuous zealous women Puah Shiphrah Rahab Iepthas daughter Hanna Hagar Leah Marie the Uirgin Sara the wife of Tobit Susanna the woman of the Machabites the mother of the seuen sonnes of the Machabits the lambes wife our vertuous soueraigne Queene Elizabeth c. as to their perpetuall renowne and all faithfull Christians godly example may doth appeare to y e deligeÌt reader in the seueral liues of these holy women set forth in the 7. Lampe The disprayse of wicked and foolishe women A Wicked woman is giuen as a rewarde to a wicked man Eccleâ 26.24 I finde more bitter then death the woman whose heart is as nettes and snares and her hands as bandes he that is good before God shall be deliuered from hir but the sinner shall be taken by hir Eccle. 7.28 A shamelesse woman contemneth shame and is compared to a dogge Eccle. 26â25 Shée that dispiseth hir husbande shall be blased for hir pryde Ecâle 26.27 Shée that maketh hir husbande ashamed or behaueth hir selfe dishonestly is a corruption in his bones Prou. 12.4 A fayre woman without discreete maners is like a ring of gold in a swines snowt Prou. 12.22 A foolishe daughter shall be litle regarded and shee that liueth dishonestly is hir fathers heauinesse Eccle. 22.3 Shée that is bolde and past shame dishonoureth both hir father and hir husband the vngodly shall regarde hir because shee is not inferiour vnto them in wickednesse but both hir father and hir husbande shall dispise hir for hir folly and wickednesse Eccle. 22.4 A dronken woman and such a one as can not bée tamed is a great plague for shee can not couer hir owne shame Eccle. 26.8 The wickednesse of the man is better then the good intreatie of a woman to witte of a woman that is in shame and reproche for it is better to bée with an ill man then with a friendely woman that putteth one to shame and rebuke Eccle. 42. 14. Yée adulterers and women that breake matrimonie knowe yée not that the friendship of the worlde is enmitie with God Iam. 44. There are some simple women laden with sinnes and led with diâers lustes which are euer learning yet are neuer able to come to the knowledge of the trueth 2. Timo. 3.6 Pryde was not created in men neyther wrath in the generation of women Eccle. 10.19 The greatest heauinesse is the heauinesse of the heart and the greatest malice is the malice of a woman Eccle. 25.14 Giue mee any plague saue onely the plague of the heart and any malice saue the malice of a woman for all wickednesse is nothing to the wickednesse of a woman 25.15 Giue mée any assault saue the assault of the heart or any vengeance saue the vengeance of the enemie or woman 16. There is not a more wicked head then the head of a serpent and there is no wrath aboue the wrath of a woman Eccle. 25.17 All wickednesse is but litle to the wickednesse of a woman thâ portion of the vngodly shall fall vpon hir Eccle. 25.21 I had rather dwell with a Lion and Dragon then to kéepe housâ with a wicked wife Eccle. 25.18 It is better to dwell in a corner of the house toppe then with a brawling or
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 féeâle 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 aâter 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
daughter Such as were strong in wickednes to ouercome men were Salomons concubines Samsons wife Dalila Caiphas maydens Mat. 26.69 Salomen and Appam of whom by whose impudencie boldenesse with Darius the King Zorobabell one of his gard tooke occasion to put forth this wise sentence on commendation of womeÌs strength and to prooue that they were stronger then eyther the king or wine saying as followeth O yée men neyther the mightie king nor many men nor wine is strongest who then ruleth them or hath dominion ouer them are they not women women haue borne the king and all the people which beare rule by sea and by lande euen of them were they borne and they nourished them which planted the vines of which the wine is made They also make mens garments and make men honourable neyther can men bée without women And if they haue gathered together golde and siluer or any goodly thing do they not loue a fayre and beawtifull woman doe they not leaue all those thinges and giue them selues wholly vnto her and gape and gaze vpon her all men desire her more then golde or siluer or any precious thing A man leaueth his owne father which hath nourished him and his owne countrey is ioyned with his wife for the woman he regardeth not his life and neyther remembreth father nor mother nor countrey Therefore by this yée may knowe that the women bare rule ouer you doe yée not labour and trauell and giue and bring all to the women Yea man taketh his sworde and goeth forth to kyll and to steale and to sayle vpon the sea and vpon riuers and hée séeth a Lyon and goeth in darkenes and when hée hath stollen rauished and spoyled hée bringeth it to his loue Wherefore a man loueth his owne wife more then father or mother Yea many haue runne madde for women and haue béen seruants for them Many also haue perished and haue erred and sinned for women Nowe therefore doe yee not beléeue mée Is not the king Darius great in power insomuch that all regions feare to touch him Yet saw I him AppaÌ his concubine sitting on his right hande and taking his crowne off his head and putting it vpon her owne and stroke the king with her left hand whiles the king in the meane season did nothing but gape and gase vpon her and if sheeâ laughed at him then he laughed but if shée were angry w t him then was he fame to flatter her y t he might be reconciled with her Nowe then Dye men doth not this myne example proue vnto you that women are stronger then men séeing they doe this to so mightie a king 1. Esdr. 4.14 c. Suche as through abhominable pride paynting their faces and decking their bodies with superfluous attyre were therefore miserably ouerthrowen were Iesabell Tamar the wife Ouan and Er Uasti the whore of Babylon but Iudith and Ester vsed that to another ende read Isa. 3. Such as were deformed in body was Leahi Such as were a griefe of minde to their parentes through disobedience and rebellion were Bethshemath and Iudith her sister to Isaak and Rebecca their father mother in Lawe Michol âo Saule Rahel and Lea that vntruely disclaymed in her fathers right or heritage Such as dispised their dames and disobeyed their mistresse were Hagar the maides of Sara Tobits wife and all concubines Such as delt roughly hardly with their handmaids were Sara the wife of Abraham and Sara the wife of Tobit Such as murmured grudged and repined at their kinred and others prosperitie or welfare were Myriam Martha Sara Lea Rahell Such as are dispraysed and noted for their couetous mindes are Heua Aâsah Iesabel Athalia Hester the mother of Zebedées sonnes the importunate widowe Such as gaue wicked counsel and sinester perswatioÌ to their husbandes others to their ouerthrow were Athalia Herodias Heua Iesabell Rebecca Zeresh Such as gaue their handmaids to their husbandes for concubines and procreation because they themselues were barren where they distrusted Gods prouidence or otherwise coueted or desired children vnlawfully were Sara Leah Rahell Lots daughters the woman of the dead childe before Salomonâ c. Such wiues as were rebellious contemners vnfaithâull and disobedient to their husbandes were Abigail that called her husband Naball foole Ahinoam that was rebellious to Saul Anna that said to Tobâ when he was struck blind where are now thy almes good déedes becomeâ c. Hold thy peace deceine me not c. Iesabel who said to Achab thou knowest not what it is to raigne Commande and intreate not Iobes wife who was an instrument of Satan tempted her husband in his affliction saying doest thou continue yet in thy vprightnes curse God die c. Lots wife who looked back weÌt not forward w t her husband as god coÌmaÌded Michol who derided Dauid for dancing before y e arke called him foole for his zeale in Gods seruice Rahell who reproched her husbande of vnfruitfullnes saying giue me children or els I die Rebecca y e dissembled w t her blind husband Isaak to disinherite her eldest sonne for her yongest Sara that chid her husband saying thou doest me wrong c. the Lord iudge between me thée SaÌsons first wife y t by importancie vnderstanding his riddle reueiled it to her countreymen against her husbands profit yea to his great hinderÌace hurt Putiphars wife y t would haue defiled her husbands bed lien w t her man Ioseph Uastie y t vtterly refused to come to her husband wheÌ he sent so often for her Zipporah y t reproched her sick husbaÌd Moses saiyng Oh blooddy husband thou art in deede a blooddy husband to mee c. Such as were negligent in the good education and bringing vp of their children and otherwise were vnnaturall pitilesse towardes them were Hagar Rebecca the mother of the dead childe Such as are noted for their foolish words spéeches are Hena Saraâ Rahel Samsons wife Dalila Michol Anna Tobits wise y t haÌd-maids of Sara Raguels daughter the mother of the dead childe the wife of Haman Iobs wife the mother of Zebidées sonnes the maid that made Peter forsweare himself Mat. 26. the womaÌ of Samaria Such as ran away and forsooke their owne husbands or became wiues to other men leauing their first husbandes were Cliopatra Michol Leuites wife Samsons first wife Such as were deuorced and put away by their husbands for their vices were Baara Uasti Finally such as by Gods secret iust iudgement for their horrible and sinnefull wicked liues came to a violent death and shamefull end were Athalia who was slayn Cozby that was thrust quite thorowe with a swords playing the harlot Iesabel that was throwen out of her windowe and eaten with dogges Maacha that was deposed by her own sonne from her reigne Saphira that was struck with suddayne death at the Apostles feete Leuites wife that fell downe starke dead at the doore Samsons first
anger my wrath shall be poured vpon this place vpon man vpon beast vpon the trée of the fielde vpon the fruit of the ground and it shall burne and not be quenched And thou shalt not pray for this people neither lift vp crie or prayer for them neither intreate me for I wil not heare thée but wil surely punish their wickednes which remaine in their obstinacie against me and wil not obey my worde and worship mee according to the same Ierem. 7.17 c. Moreouer Ieremiah saide vnto al the people to al the women Heare the word of the Lord all Iudah that are in the land of Egipt thus speaketh the Lord of hosts the God of Israel saying Ye your wiues haue both spoken with your mothers and fulfilled with your hand saying we will performe our vowes y â we haue vowed to burn incense to y e quéene of heauen to poure out drink offering to her c. as verses 16.17.18.19 ye may reade more at large in y e liues stories Ye wil performe your vowes do the things y t ye haue vowed wherinye haue coÌmitted double euil in making wicked vowes in performing the same after your owne vaine fancies Therefore c. Behold I haue sworn by my great name saith the Lord y t my name shal no more be called vpon by the mouth of any man of Iuda in all the land of Egipt saying the Lord liueth And beholde I will watch ouer theÌ for euill not for good all men of Iuda shal be consumed by the sworde and famine vntill they be vtterly destroied which declareth an horrible plague towards Idolaters séeing that God will not vouchsafe to haue his name once mencioned by such as haue poluted it and that their wiues shal be made widowes children fatherlesse c. Reade the whole chapter at large Iere. 44.25 c. The womeÌ that lay vp the things offered vnto Idols that bring gifts to the gods of siluer gold wood and cloath theÌselues with the garments of those images and y e meÌstruous womeÌ or they in child-bed y t touch their sacrifice offered to these idols of gold siluer or stone Al such womeÌ that worship images I say for their idolatrie coÌmitted are full of reproofe and shal be vtterly confounded as yee may reade in Baruc. 6.27.28.29.32 If thy brother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thée secretly saying Let vs goe and serue other gods which neither thou nor thy fathers haue knowen c. Thou shalt not consent vnto him or her nor heare her neither shal thine eie pitie her nor shew her mercy nor kéepe her secrete but thou shalt kil her thine hand shal be first vpon her to put her to death then the hands of all the people and thou shalt stone her with stones that she die that al Israel may feare do no more such wickednes to go about to thrust thée away from the Lord thy God to worship him only Deut. 13.6 If there be found among you in any of your cities maÌ or woman y t hath wrought wickednes in the sight of y e Lord thy god in traÌsgressing his couenant hath gone serued other gods worshipped theÌ as the Sun or the Moone or any of the hoast of heauen which I haue not commanded and it bee told vnto thée that art the magistrate then shalt thou enquire diligently and if it be true and certaine that such abhominatioÌ is wrought in Israel Then shalt thou bring forth y â man or that woman which haue coÌmitted that wicked thing vnto thy gates whether it be man or woman shalt stone them with stones till they die c. Deut. 17.2 The great whore of BabyloÌ y e mother of spiritual whoredoms idolatrie abhominatioÌs of the earth which womaÌ is drunkeÌ with the blood of the Saints Martyrs of Iesus Christ eueu she which is become the habitation of Diuels and the holde of al foule spirits a cage of euery vncleane hateful bird with whoÌ the kings of the earth haue coÌmitted spirituall fornication by idolatrie of whose golden cup ful of the wine of superstition wrath filthy pleasures al nations of y e earth haue drunkeÌ very déepe Finally she y t so proudly glorifieth herselfe liueth in pleasures She I say y t boasteth so gloriously arrogantly like a strumpet saith in her heart I âitt being a quéene am no widow neither shal I sée any mourning EueÌ that proud whore of BabiloÌ I say shal sodenly fall downe to the ground be rewarded douââ according to her idolatrous works be tormeÌted with sorowe griefe yea therfore shall all her plagues come at once in one day euen death torment sorowe vexation and faâmine And all nations shall hate this idolatrous whore and make her desolate and strippe her naked and shall âate her fleshe to the bone and burne her vp altogether with fire For strong is the Lorde God which will condemne her And all her merchantes and louers the whole route of idolatrous men and women shall cast dust on their heades and make great lamentation for her fall howling roaring crying wéeping and wailing saying Alas alas the great citie Babylon the mightie Citie y t faire bewtifull woman alas how in one minute of an houre is thy iudgement come from the Lorde and she made desolate and confounded But O heauen reioyce at her destruction and O yée holy Apostles Prophetes and blessed Martyres of God whose blood hath béen cruelly shed by her in her triumph yée in her ouer throw and confusion for God hath giuen your iudgement on her and reuenged your cause in thus plaging and punishing her for her abhominations idolatrie and persecution Reuela 17.18 The women y e waxe wanton against Christ forgetting their vocation and breaking their first faith that is which leaue their charge and forsake their religion whiche they professe breake their faith and promise made to God and their husbandes to the great slaunder of the Church and dishonour of God and others euill example and that gad abrode idlie from house to house euermore learning and neuer learned like pratlers and busie bodies speaking thinges that are not comelie nor womaÌlie eueÌ such womeÌ I say which thus are turned backe after Satan irreligion and are waxen wanton against Christ haue the greaâer damnation and shall therefore bée iustly punished with euerlasting death 1. Tim. 5.11 c. Hast thou not seene this O sonne of man saith the Lord to Ezechiel how the women sitte in the temple mourning for TaÌmuze the Prophete of the idols all the night long and worship the Sun with their faces towardes the East Hast thou séene this abhomination O thou sonne of man and is it a small thing to the house of Iuda to commit these
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 âome 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 reioâing 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 husbaÌds 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 fuâie 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 towardâs 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 offeÌce 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 husbaÌd Nabal in recoÌpeÌce of her husbaÌds nigardly denying victuals she first preseÌted Dauid with abuÌdance of presents gifts of corporal food or sustenaÌce and for her husbaÌds rayling churlish laÌguage she gaue Dauid sweet pleasant words made this her learned oration huÌble peticion or request vnto him and sayd O my Lord I haue coÌmmitted the iniquity I pray thee therfore let thine haÌdmayd 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
gouernment of all thinges vnder her mistresse and continually attended vpoÌ hir person insomuch as wheÌ her mistres went about her wonderful atteÌpt to destroy Olophernes the Lordes enemie she onlie went with her mistresse Iudith and carried the bagge of victuals and bottels of wine and oyle all the way making her prayers often together with her dame and kept her companie diligently till beeing so commaunded by Iudith her mistresse shee stood without the doore and wayted her comming while she went to praie alone and worke her feate against Holophernes Which being done and his head deliuered vnto Abra she put it in her wallet and so carried it after her mistresse to Bethulia the Citie Iudith 10.2.10.13.5.11 c. Note that this name Abra is onely read in the common or vulgar translation Achsah or Axa signifieth dect wanton the brenking or tearing asunder of the couering She was the daughter of Caleb whom according to his promise made before he gaue to Othniel the sonne of Kenez to wife and with her also the South countrie for her portion and preferment because he had smitten conquered Kiriath Sepher otherwise called Debir according to his request and desire and being now Othniels wife she moued with a little couetousnesse perswaded him to aske of her father a field that had springes in it because her south countrey was barren which she had But because her husbande tarrÃed long and somewhat neglected to satisfie this her request she tooke her Asse and rode her selfe vnto her father Caleb to requâst it and saide Geue me this blessing and graunt me this petition O my father thou hast geuen me the south Countrey but it is barren geue me also I pray thee a fielde that hath in it springes of water and is fruitfull And straight wayes Caleb graunted her request and gaue her a fruitfull fielde that had springes of water both beneath aboue to augment her portion and lyuing and for an inheritance to her and hers for euer as appeareth Iosua 15.16 Iudg 1.12.1 Chro. 2.49 Adah or Ada signifieth a company or congregation a witnesse or assemblie decked passing by a pray taken away c. Shee was one of the two wiues of Lamech the sonne of Methushael And the first woman that was coupled to a Concubine and had her marriage corrupted by pluralities of wiues her mates name was Zillah who seeing that all men hated their husband for his crueltie were sore afraide least he shoulde haue beene murthered and therefore gaue him good counsell and willed him to take heed and looke well to himselfe But he with great bragges and bigge boasting wordes currishly contemned their good and louing aduice to his owne hurt and their further discomfort This Adah also was the mother of Iabal the first inuenter of tentes and grasing and also of his brother Iuball the first inuenter of Instrumentes and musicke Genesis 4. 19.23 There was another woman after the flood called Adah which was the daughter of Elon and Hittite and one of the wiues of Esau vnto whom she bare a sonne called Eliphaz before the diuision made of the land betweene Iacob his brother and him Gen. 36.1.10 Ahinoam or Achinoam signifieth the brothers comlinesse or beautie She was the daughter of Ahimaaz the sonne of Zadecke the high Priest wife of king Saul mother of Ionathan that faithfull friend of Dauid in his persecutions whome Saule his father therefore much reuiled for taking Dauids part saying thou sonne of that wicked and rebellious woman thou that art euer contrarie vnto me as thy mother is 1. Sam 14.50.20.30 1. Chro. 6.8 There was an other woman called Ahinoam whiche was an Israelitesse borne and one of the wiues of Dauid that he had in his banishment and which was the mate or companion of Abigail with whom also she was taken prisoner and âedde captiue away by the Amalekites out of Ziklag And after Dauid had by her his eldest sonne Ammon who afterward defiled his sister Thamar 1. Sam. 25.43 27. 3. 30.5.2 Sam. 13.1.14 Aholah or Oolla signifieth a mansion or dwelling in it selfe meaning Samaria which was the royall citie of Israell Aholibah or Ooliba signifieth my pauilion tent mansion or my brightnesse in her whereby is meant Ierusalem where Gods Temple was These were two sisters vnder whose names the holy Ghost doth set foorth the fornication that is to say the Idolatrie of Samaria and Hierusalem as appeareth in Ezech. 23.4 Aholibamah or Oolibama signifieth as before my pauilion some where my high pauilion or hall the brightnesse of the high one the height of the âent Shee was the daughter of Anah the daughter of Zibion and one of the wiues of Esau vnto whom she bare three sonnes Iehus Ialeam Corah who became greate menne in the Worlde Gene. 36.2.5 Anah Answearing or singing She was the daughter of Zibeon the sister of Anah the first inuenter of Mules and the mother of the forenamed Aholibamah Gen. 36. 2. Anna signifieth his grace fauour or gracious fauourable mercifull Ladie resting freely giuing She was the wife of olde Tobie and bare vnto him a sonne called also Toby after his fathers name And being in captiuity with her husbande shee worshipped the true GOD and forsooke al Idolatry doing diligently good deedes as her husbande did euen to her owne further trouble and impouerishment for being threatned by the king to be slaine both she and her husband for burying the dead she together with her sonne her husband fledde away naked from Niniue and hid her selfe from the crueltie of Senacheribâ So her goods being confiscate and she left very poore it pleased God yet at the last to restore her home to her house where also her husbande beyng stroken blynde and not able to get his and her liuing shee went dayly to the weauing worke and tooke weauers woorkes to doe and looke what liuing shee coulde get with the labour of her hande shee brought it home for shee laboured sore for her liuing And when on a time shee sent home her woorke to the owners one sent her a kidde more then her wages whiche shee had earned And when Tobie her blinde husbande hearde the kidde bleate he sayde to Anna from whence came that kydde is it not stollen restore it to the owners agayne for it is not lawfull to eate any thinge that is stollen Then was Anna angrye with her husbande Tobie and rebuked him as one whose trust in God was all in vayne like to Iobes wife casting him in the teeth with his good deeds saying these or the like wordes Where are nowe thine almes and thy righteousnesse become beholde they all appeare nowe in thee manifestly which her reproch and vpbrayding so grieued the good olde blynd man that taking it very heauily at his wiues hande he wepte and made his prayers with teares vnto God to haue mercie vpon him to forgiue his wife and to take that reproche away from him And God hearde his prayer and sent his Angell to cure
him And yet looking for death he called for his sonne and to declare his loue and good nature towards his wife hee in his death bedde gaue his sonne a great charge concerning his mother Anna saying Sonne despise not thy mother but honour her all the daies of her life and doe that which shall please her and anger her not c. as in the 4. cap. doth appeare and when shee is dead bury her by me in the same graue After this it fortuned olde Tobie to send young Tobie his sonne to the Citie Rages to receiue certayne money which in his prosperitie he had lent to one Gabael Then Anna being full of heauinesse for the departure of her sonne burst out a weeping and rebuked her husbande agayne the seconde time saying Oh what hast thou done why hast thou sent our sonne away is he not the staffe of our age and our hande to minister vnto vs I woulde to God that money had neuer been layde vp of vs nor required agayne but that it had beene lost and cast away in respect of our sonne and that wee had beene content with our pouertie and kept our sonne For that which God hath giuen vs to liue with doth suffice vs we should haue counted it riches enough that wee sawe our sonne here Then said Tobie vnto her Leaue thy weeping my sister and be not carefull our sonne shall returne in safetie and thyne eyes shall see him For the good angell doth keepe him company and his iourney shal be prosperous so that he shall both goe safely and returne to vs agayne sounde with ioy Then at these wordes Anna being somewhat comforted left off froÌ weping held her peace But when the dayes of the iourney were expired and her sonne came not home as shee looked then both Tobie her husbande and shee were exceeding sorowfull and beganne to weepe both together Insomuche that Anna nowe wept agayne with discomfortable teares and bewayled saying woe is mee my sonne O my sonne Tobie surely my sonne is dead seeing hee tarieth so long O what meant wee to sende thee my sonne away into a straunge countrey seeing all the thinges that wee haue are onely in thee my sonne wee shoulde not haue sent thee away from vs But nowe I care for nothing my sonne since I haue lost thee thou light of our eyes thou staffe of our age thou comfort of our life thou hope of our generation Then her husbande Tobie seeing her impaciencie comforted her agayne holde thy peace and be not discomforted for the man that went with our sonne is so faithfull that hee will bring him to vs againe safe and sounde neuerthelesse shee might in no wise be comforted but beeing too much addicted to the loue of her child and altogether distrusting gods prouidence very angerly rebuked her husbande agayne the thyrde time saying Holde thou thy peace man and deceiue mee not for my sonne is surely dead Thus was Annastill vnquiet in her minde for her sonne neyther woulde shee by any meanes be perswaded but dayly went out looked abroad and went about all the streetees whereby shee thought he should come agayne yea and dayly did shee goe to the toppe of an hill and there sitte long that if it were possible she might spy him comming a farre off neyther did shee eate any meate on the day time but did âânsume whole nights in lamenting and bewayling her sonne Tobie vntill at the last as shee sate vpon the toppe of the hill still looking and wayting for him shee espised him comming a farre off and for ioy ran home and tolde her husbande saying beholde thy sonne commeth and the man that went him which being done shee ranne forth agayne to meete her sonne and meeting him shee fell in his necke and wept for ioy and sayde O my sonne Tobie nowe seeing I haue seene thee I am content from hencefoorth euen to die Afterwarde when Anna was dead her sonne buried her honourably and layde her with her husbande as his father had before giuen him in charge Tobit 1.9.20 21.11.12.4.26.5.16.17.18.20.21.10.4.5.6.7.11.5.6.9.14.12 Aâma the wife of Raguel was mother of Sara young Tobies wife Looke for her storie in Edna for so is shee called in the geneua traâslation Tobi. 7. Anna the daughter of Phanuell of the tribe of Asser. She was a Prophetesse of a great age and had been maried to an husbande seuen yeeres from her viginitie and after continued a wydowe fourescore and foure yeeres seruing God continually in the temple with fasting and praying day and night And when Christ was brought into the Temple to bee presented vnto the Lorde in the yeere of the worlde 4142. shee came at the same instant vpon them and praysed the Lord confessing him to bee God as Simeon did and prophesied or spake of that childe to all that looked for the redemption of Israell to the admiration of all about her Luke 2.36 c. Apame signifieth eâpelling or driuing forth casting away She was the daughter of the famous man Bartacus and the concubine of Darius the king of the Percians who being a very impudent woman durst do more vnto the king then all other men or women beside for whereas none euer durste presume to lay handes vpon this mightie king such was his power and might that all landes stoode in awe of him Yet this bolde woman Appam woulde presume to sitte by his side and that vpon his right hande and durst take the crowne off froÌ his head and put it vpon her own head and also toy and play with him and smite him with her left hande before euery bodie the king himselfe in the meane season not resisting striuing nor in any thing gainesaying her but gaping gazing and smiling vpon her Yea so was he besotted with her loue that if she laughed vpon him then must he laugh also vpon her but if shee were angrie with him neuer so little then must hee flatter her and speake her fayre and all to winne her fauour and to bee reconciled with her agayne Which example of impudencie and audacitie in her Zorobabell one of the kings garde that behelde it tooke for an occasion presently to reproue the king for his follie and for an argument to proue that euen before the king himselfe but to his shame if he had had grace that such women were stronger then the king giuen to pleasure or wine vnmeasurablye drunke 3. Esdâ 4.29 Apphia signifieth stayde chastitie free Shee was a godly professor of the gospel and a faithfull woman vnto whome Saint Paule in his Epistle to Philemon sent heartily commendations as to a deare sister and well willer to the Apostles in all their troubles and persecutions Phile. 1.3 Asenath or Asnath or Aseneth âigni daunger or miâfortune Shee was the daughter of Potipherah prince of On whom Pharao the king gaue vnto Ioseph to be his wife in recompence of hiâ faithfull and honourable seruice done vnto him whilest Ioseph was in Egypt vnto whom
young sonne and there presented before the Lord both her offering and childe to Ely the high Priest whom she then put in remembrance thereof saying oh my Lord as certainly as thy soule liueth my Lorde I am the woman that stoode with thee here of late praying vnto the Lorde for this child and because my Lorde hath geuen me my desire which I asked of him therefore also I now according to my vowe and promise made in my prayer am come to dedicate him vnto y e Lord vnto whom I haue geuen him while he liueth And so after a notable song of praise and thankes giuing made by her vnto God for her childe as appeareth in the first Lampe pag. 6. She departed with her husband home and lefte her child Samuel with Ely the Priest to minister in the temple of God in all that Ely commanded him So Samuel her child beyng but young ministred before the Lorde gyrded with a linnen Ephod And euery yeere after did Hannah his mother make a little coate for Samuel her sonne and bring it vp to him when she came with her husband to offer the yeerely sacrifice as the custome then was once euerie yeere to appeare before the Lord with their families And when she came into the house of God Ely the Priest blessed her husband her saying The Lord geue thee seed of this woman for the petitions that she asked of y e Lord. And so departed they home againe vnto their place in mount Ephraim where they dwelt And thus God tooke away her rebuke of barrennes and visited her and blessed her with moe children so that after Samuel she conceiued and bare three sonnes moe and two daughters to her great comfort and the reioycing of her husband 1. Sam. 1.2 Hazleleponi or Asalelphuni or Asalephum signifieth the shadow or drownings of the countenance the sound of tinking in the face She was the daughter of Etam and sister to Izreel Ishma and Idbash that were of the tribe of Iuda 1. Chro. 4.3 Heleah or Helaa signifieth rust weakenesse She was one of the wiues of Ashur who bare vnto him iii. sonnes Zereth Iezohar and Ethnan 1. Chro. 4.5.7 Herodias signifieth the glory of the skin or the boasting or glorying in skinnesâ proude of his furres the hill of pride or of presumption the fierie Dragon c. She was the wife of Phillip Herode the Tetrarches brother to whom she brought foorth a daughter whose name as Iosephus reporteth was called Salomen This woman beyng very licentious and more familier with her brother in lawe Herod then honestie required grew into such fauour with him that he contrarie to the law of Moses married her his brother beyng yet aliue Against which vnlawfull marriage that holy man of God Iohn Baptist spake very much to Herods reproofe saying that it was not lawfull for him to haue his brothers wife Then she fearing least that Saint Iohn woulde make Herode breake of the incestuous marriage first caused Herode to take Saynt Iohn and binde him and put him in prison for her sake and would haue put Iohn to death openly but that he feared the multitude who counted him a Prophet of the Lordes But this wicked woman Herodias not being herewith satisfied counselled her daughter Salomen at the feast of Herodes byrthdaye when shee daunced before him to aske of him the head of Iohn Baptist in a platter who did so and it was graunted her and geuen her in a platter and shee carried it to her mother And so by the wicked deuise of this vnchaste woman Saynt Iohn Baptist lost his head to the greate trouble of the Churche and griefe of Christ Iesus and his Disciples Matth. 14.1 Heuah or Eua signifieth quicke liuing or serpent woe alas life a woman the mother of all mankinde She was the last reasonable creature that God made in Paradise and the first woman that euer was For when all creatures and Adam were made Adam hauing now geuen names to all creatures and God seyng that among theÌ all he could not find one helper meet for AdaÌs society said It is not good y t man should be himself alone I will make him an help meet for him so y e Lord vpoÌ y e 6. day of the worlds creatioÌ caused an heauy sleep to fal vpoÌ AdaÌ whilest he slept he took one of his ribbes closed vp the flesh in steede therof And of the ribbe which the Lord God had taken out from the man made he the woman to finishe and make perfect the woorkemanshippe of mankinde by the womans creation whiche before was like an vnperfect buylding And the woman being thus created the Lorde brought her to the man to see how he would name her and to make her his mate who assoone as he saw her sayd thus of her This now is bone of my bones and flesh of my flesh she shal be called woman or mannes because she was taken out of man Thus Adam and the woman being coupled together as man wife by the Lord in paradise to shew y t marriage requireth a greater duetie towards our wiues and likewise the wife to the husband then otherwise we are bound to our PareÌtsâ therfore said God shal man leaue his father mother and shal cleaue to his wife and they shal be one flesh Now Adam and Eue beyng both naked were not ashamed because they were yet in their state of innocency for before sinne entred all things were comely and honest And being both put in y e gardeÌ of pleasure called Eden or Paradise Sathan enuying their felicity as he can change himselfe into an Angel of light so did he now âirst abuse the wisedome and subtilty of the serpent the subtilest beast in the field and making the serpent his instrument he went and spake in the serpent vnto the woman and sayd yea hath God indeed sayd ye shall not eate of euery tree of the garden And the woman aunsweared the serpent saying We eate of the trees of the garden but of the fruit of y e tree which is in the midst of the garden God hath sayd yee shal not eate of it neyther shall ye touch it least ye die Then the serpent or Sathan whose chief subtilty was to cause Heua not to feare gods threatnings sayâ vnto the woman ye shall not dye at all But GOD doth know that when ye shall eate thereof your eyes shal be opened and ye shall be as Gods knowing good and euill as though he should say God doth not forbid ye to eate of the fruite saue that he knoweth if you should eate therof yee shall be like to him So the woman Heua doubting of Gods threatning yeelded to Sathan and seyng that y e tree was good for meate and that it was pleasant to the eye and a tree to be desired to get knowledge she tooke of the fruite therof and did eate And beyng thus beguiled through the subtiltie of the serpent by whoÌ through enuy
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 caÌnot 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 couenaÌt 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 grauÌted 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 soÌne Ioseph last y t they might be furthest froÌ daÌger 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 husbaÌd 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 BeÌiamin 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 loÌg after did coÌpare 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 coÌforted 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 âoome 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
his master had sent him together with the manner of his meeting with Rebecca their Daughter at the well whom he disired them to giue to his maysters Sonne to wife Wherevnto Laban her brother and Bethuel her mother so soone as they perceiued by his discourse and tale that he tolde that this was Gods ordinaunce they yeelded to the mans request saying This thing is procured of the Lorde we cannot therefore saye vnto thee neyther euill nor good Behold Rebecca is before thee and at thy commaundement take her and goe that shee may bee thy masters sonnes wife euen as the Lorde hath ordeined Which words so greatly reioyced the man that he hauing first praysed the Lord for his mercy towardes his maister and for that he had his request graunted tooke forth more iewelles of gold and siluer and riche apparell and gaue them Rebecca in the presence of her friendes Hee gaue giftes also vnto her brother and mother for tokens of goodwil and to requite their courtesie and then satte downe and did eate and drinke merily with them And on the morowe when the man made haste to bee gone with Rebecca her brother and mother to shew that parentes haue not authoritie to marye their children without conseÌt of the parties called the Damosel forth to aske her counsel and to know whether she would goe with the man or noe And she being content to goe with him prepared her selfe readye but before shee went her brother and mother blessed her saying Thou art our sister grow into thousandes and thy seede possesse the gate of thine enemies and be victorious ouer them which blessing was afterwarde fullye accomplyshed in Iesus Christ. So Rebecca taking her nurse Deborah and her maydens with her shee lefte her brother and mother and rode away with the man who brought her towardes Isaak his maisters sonne and when shee espyed Isaak comming by the way in the fielde to meete her shee sayde vnto the seruant who is yonder man that commeth in the fielde to meete vs It is Isaak my maisters sonne quoth the seruant who walketh yonder praying in the fieldes as his manner is so when shee came neere him shee alighted and in token of shamefastnesse and chastitie as the custome of euery spouse firste brought vnto her husband was she tooke a vaile couered her head face and was deliuered vnto Isaak being 40. yeares old who brought her vnto his late mothers Saraes tent so she became his wife and this was in the yeare of the world 2148. was deerely beloued of him Wherby he hauing newly left mourning for his mother Sara that was lately departed this lyfe was now by Rebecca his wife greatlye comforted and cheered againe to his great comfort And this maryage was made in the yeare of the worldes creation 2148. Afterward Rebecca hauing bin xx yeares barren and without anye childe at y e last at the earnest petition prayers of her vertuous husbaÌd whom God heard conceiued with 2. children at once when she felt them striue together within her wombe she made her mone to God saiing Seeing it is so that one shal destroy an other why am I thus with childe but God made her answere saying There are two manner of people in thy wombe two nations shal be deuided out of thy bowels and the one nation shal be mightier then the other and the elder shal be seruant to the younger And so when her time was come to bee deliuered she brought forth two twinnes the one red rough that came out first whose name was called Esaw the other white and smoothe that came out last held his brother by y e heele whose name they called Iacob which two afterward became mighty men in the world But Rebecca loued Iacob her youngest sonne better then Esaw her eldest for Esaw had married in processe of time two wiues at once of the daughters of the Hittites one called Iudith y e other Beshemath who were a continual griefe of minde vnto her for their disobedience rebellion And to preferre Iacob before Esaw she sayd vnto Iacob Heare mee my sonne Behold thy father is blinde as thou knowest I haue heard thy father say to thy brother goe and kill some venison and make mee meat therof such as I loue that I may eate blesse thee before y e Lord afore I die Now therfore my sonne heare my voyce in that which I coÌmaund thee Get thee now to y e flock bring me thence 2. good kids y t I may make pleasant meate of theÌ for thy father such as he loueth thou shalt bring it him to eate that he may blesse thee before his death Which subtill dealing of Rebecca with her husband is blame worthy because she should haue taryed til God had performed his promise made towardes Iacob the younger and not to haue sought by this sinister meanes to preuent Esaw Then sayd Iacob vnto her Mother my brother Esaw is a rough man I am smooth and if my father shal happeÌ to feele me I shal seeme vnto him as I went about to deceiue him so shal I bring a curse vpoÌ me not a blessing Wel quoth Rebecca vpoÌ me be thy curse my sonne only heare my voice go fetch me y t kids so he went fet theÌ vnto her she made pleasant meat therof such as his father her husband loued And when she had done shee fet out certeine fayre cloathes of Esawes put theÌ vpon Iacob and couered his hands and the smooth of his necke with Goates skinnes and put the meat in Iacobs handes to cary to his father By which pollicie of Rebecca Iacob gat firste his Fathers blessing to fulfill the word of y e Lord who before had sayde to Rebecca that the elder shoulde serue the younger But when shee heard how Esaw her sonne threatned to kill her sonne Iacob his brother for stealing awaye thus by subtyltie his blessing she tolde it Iacob saying Thy brother Esaw threatneth to sleye thee therefore my sonne heare my voyce make thee ready and get thee to Laban my brother at Haran and there tarye with him a while vntyll thy brothers furye and fiercenesse be asswaged and that his wrath bee turned awaye from thee and hee forget the thinges which thou haste done vnto him and then will I send and fetch thee away from thence for why should I bee depriued of you both by murder in one daye And when shee had giuen her sonne Iacob this counsaile to flye away she wente to Isaak her husbande to perswade him to anger for Iacobs departure and sayde I am weary of my life for this Iudith and Bathshemath the daughters of Heath my sonne Esaws wiues for they continually vexe my heart with their disobedience and therfore if my sonne Iacob should take a wife also of y e daughters of Heath such a one as these are of the daughters of that lande what good should my life
alloes and cynamom Come I saye let vs therefore lye together and take our fill of loue and let vs solace our selues and take our pleasure in daliance for my husbande is not at home hee is gone a iourney farre of and hath taken with him a great bagge of money and will not returne home againe of a long time vntill the day appoynted Thus this impudent harlot with her great subtilty and craft ioyned with sweete woordes and flattering speeches ouercame so the silly young man that she caused him to yeeld and with her dissembling lippes she so entised and bewitched him as it were that he silly foole followed her straight wayes home to her house as an Oxe ledde to the slaughter which thinking he goeth to the pasture willingly goeth to his owne death and destruction And as a natural idiot and foole that laugheth when he goeth to the stockes to be punished and as a byrde y t hasteth to the snare not knowing what danger and perill his life is in Euen so I say went this besotted young man after her so long till shee had wounded his languishing liuer with the dart of her filthy luste brought him home into her house of hell and chamber of death destruction and there placed him as her gheste in the deepe pitte of hel Prou. 7. The description of the great whore or harlot of Babilon By S. Iohn the Euangelist Whore of Babylon I sawe sayeth Saint Iohn a woman sitte vppon a scarlet coloured beast full of names of blasphemie which had seuen heads and tenne hornes and the woman sate vppon many waters and was arrayed all in purple and scarlet and gilded with gold and precious stones pearles had a cup of gold in her hand ful of abhominatioÌs filthines of her fornications And in her forehead was this name writteÌ A misterie great Babilon the mother of whoredomes and abhominations of the earth And I saw this woman dronken with the blood of Saintes and with the blood of the Martyrs of Iesus And I heard this strumpet glorifie her selfe and boast gloriously of her prosperitie saying in her heart I sitte and lyue in pleasure being a queene and am no widdow and shall see no mourning Yea I saw the kings of the earth commit fornication with this whore and the inhabitantes of the earth drinke til they were dronken with the wine of her fornication and the marchantes of the earth traffike with her and buye her ware to make them selues rich thereby of the aboundaunce of her pleasures euen her ware of gold and siluer precious stones pearles of fine linnen purple silke scarlette and all manner of Thymwood vessels of Iuory and of pretious wood of brasse yron and marble her wares also of synamom sweete odours oyntmentes frankinsence wyne oyle fine flower and wheate of beastes and sheepe horses and charyots seruants and soules of men And when I sawe her saieth S. Iohu I wondred with great maruell But the Angell of the Lorde after that hee had shewde me the misterie of the woman and of the beast that bare her told mee that this whore or harlot Babilon for her sinnes and abhominations committed which were all ascended and come vp to heauen shall haue a great fall and be sore plagued and tormented in one day all at once euen with death sorrowe and famyne and that shee shoulde bee rewarded double according to her workes and drinke the dreegges of her own cuppe and bee burnt with fire for strong is the Lord which will condempne her yea that they that hate the whore shall with one consente make her desolate and naked and shall eate her fleshe and burne her with fire as God hath put in their heartes to fulfill his will vppon her That the kinges of the earth which liued in pleasure with her also shall bewayle and lament her when they shall see the smoake of her burning And standing a farre off for feare of her torment shall saye Alas alas the great Citie Babylon the mightie Citie howe is thy iudgement come euen in one houre The inhabitants and people of the world also shall runne out of her and crye out mightelye with a loude voice and saye Alas alas it is fallen it is fallen Babylon the great citie is fallen and is become the inhabitation of diuels and the holde of all foule spirites and the cage of euery vnclean and hateful byrde Finally y e marchants of her trash which made them selues rich therby for sorrowe and wante of their filthy gaine shall stand a farre off from her for feare of her tormente and erye out and dispayre weeping and wayling and saye Alas alas the greate Citie that was cloathed in fine linnen purple and scarlet and gilded with golde and pretious stone and pearle howe in one houre are so great riches come to desolation And all shipmen and trauaylers by sea shall flye vp to the toppe of their mastes to see her destruction and shall crye out when they see the smoake of her burning and cast dust vppon their heades and saye alas alas what Citie in all the world was like vnto this great Citie wherein all that had shippes on the sea were made rich by her costlynesse howe in one houre is shee made desolate But contrariwyse the Angelles tolde mee that the Saintes and Martyrs whome shee hadde slayne shoulde greatlye reioyce in her destruction and saye O heauen reioyce of her desolation and yee holye Apostles and Prophets tryumph in her ouerthrow for GOD hath giuen your iudgement on her c. And with that the Angell cast a greate myghtye mylstone into the sea saying With suche violence shall that great Citie Babylon bee caste downe so that shee shall bee founde no more Reuela 17. 18. see more 19.1.2.3 I Of the Virgins of Iabes Gilead read in Syloe Ieptahs daughter Ieptahs daughter being a very fayre virgin vnknowne of manne âhe onelye childe and heire of her father went out of her fathers house in Myspheh accompanyed with diuers damoselles to meete her father with Tymbrelles daunces and songes as the manner and custome of women then was after anye great victorie to welcome him home from warre and to praise God for the victory giuen him against the Ammonites but alas to her destruction and her fathers infamy For her father hauing before made a rash vow to God that if hee gat the victory came home in peace he would dedicate offer vp in sacrifice vnto God the thing that first came out of his house to meete him as wickedly performed the same rash vow And so soone as he saw his daughter come out to meete him being nowe ouercome with blinde zeale little considering whether his vowe were lawful or no hee rente his cloathes and sayde alas my daughter thou haste brought mee lowe and arte one of them that trouble mee for I haue opened my mouth and made a vow vnto the Lorde to sacrifice vnto him the first thing that meeteth mee
it more greeuously that their mother had so often mocked him so he caused her youÌgest sonne to be most cruelly handled put to death then any of his brethreÌ And last of all after her sonnes were this all slayne and martyred She also their mother suffered death martyrdome paciently constantly holily dyed in the same opinion and religion for mainteining of the law of God 2. Mach. 7. Ioseph fol. 202. Machabites There were also before these two other women of the Machabites who because they had circumcised their sonnes according to Gods law contrary to the commandement of this cruell tyrant Antiochus were brought forth with the babes haÌging at their breasts and after they had ledde them rounde about the Citie for example to others they were cruelly âast downe headlong ouer the walles with their children sucking at their breasts so both mothers and babes perished and were most butcherly slayne martyred for the lawes of their God 1. Mach. â 63â2 Mach. 6.10 N Widowe of Nahim In the Citie of Nahim a Towne of Galilie in the tribe of Isachar hard by Tyberias there was a certayne widowe who hauing but one onely sonne left her to comfort her after the death of her husband it pleased God that it fell sicke and dyed And as she was following the corse out of the gates of the Citie to the buriall so it was that Iesus by Gods prouidence came and met her and when the Lorde saw her mourne and take her sonnes death so heauily as she had great cause he had compassion on her and sayde vnto her Woman weepe not and commaunding them that bare the corse to stand stil hee went and touched y e coffin sayde vnto her dead sonne Young man I say vnto thee arise with y t onely word of Christ her dead sonne sate vpright in y â coffin and began to speake Then Iesus delâuered him to his mother to her great comfort and his euerlasting glory Luke 7.11.12.13 P Pathroitesse In Pathros a Citie of Egypt there were certaine superstitious and Idolatrous women of the Iewes who when they heard the Prophete Ieremy from the mouth of the Lord preach vnto them there reproue theÌ for their Idolatry with many threatnings of Gods plagues to light vpon them vnlesse they did turne and repent in time These wicked women standing by set light by the threatninges of the Lorde vttered by his Prophet and most impudently answered Ieremias saying The worde that thou hast spoken vnto vs in the name of the Lorde we will not heare it of thee But we will doe whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of heauen and to poure out drinke offeringes vnto her as we haue done both we and our fathers our kings and our Princes in the citie of Iudah and in the streetes of Ierusalem for then had we plenty of victuals and were wel and felt no euill But since we left of to burn incense to the Queene of heauen and to poure out drinke offerings vnto her we haue had scarcenes of all things and haue been consumed by the sworde by famine And when we burne incense to the Querne of heauen and powred out drinke offerings vnto her did we make hâr cakes to make her glad and powre out drinke offeringes vnto her without our husbandes consent as if they shoulde say no wee did it by their sufferance where we may learne howe great daunger it is for the husbands to permitte their wiues to doe anye thing whereof they bee not assured by Gods woorde for if they doe their wiues thereby will take occasion to iustifie their doinges as these supersticious women here did for which folly wickednesse in the wife the husband shal assuredly giue an account before God who wil not onelie punish the women but their husbands also which haue suffered this superstition and errour in their wiues without reprehension Then the Prophet Ieremy perceiuing these Idolatrous women to esteeme religion by their bellie and so greatly to dishonour God by attributing his woorkes to their Idolles and seeyng their extreeme madnesse and impudencie that they were fallen into by declyning froÌ GOD to followe their owne fancies euen to iustifie their idolatry and wickednesse in woorshipping the sunne moone and starres against GOD and his Prophetes The Prophete I say spake againe vnto the women and their husbandes gaue them this aunsweare and sayde Heare the woorde of the Lorde yee women thus saieth the Lorde Forasmuch as yee and your wiues haue committed double euill in making wicked vowes in performing the same spoken with your mouthes and fulfilled them with your handes saying We will performe the vowes that we haue vowed to burne incense to the Queene of heauen and to powre out drinke offerings vnto her Therfore beholde I haue sworne saith the Lord by my great name that my name shall bee no more called vppon by the mouth of any man or woman in Iudah in the land of Egypt as to say the Lorde liueth yea beholde I will watche ouer them for euill and not for good and all the men women children of Iuda y t are in Egypt shal be consumed by y e sword famine til they be vtterly destroyed c. Iere. 44. Also Ier. saieth y t in Babylon there were certaine superstitious Idolatrous women and the menstruous women and they that lay in childbed came and brought giftes to the Idols of siluer gold and wood touched the sacrifices offered to Idolles whiche giftes so offered the Priests gaue vnto their wiues to cloath them and their children and to lay vp to vse at their pleasure but vnto the poore and sicke they gaue nothing Baruc. 6.27.28.29.32 Pharaos daughter Pharaos daughter after that her father the king of Egypt had moste cruelly caused the Hebrewe women to cast their men children into the water to be drowned vpon a tyme went downe to washe her selfe in the same Riuer whereinto their children were throwen and as she walked by the Riuer side she espied an Arke or Cradell of wickar lying among the bulrushes and sent one of her maydes that were there with her to fetch it and draw it out of the water and wheÌ they brought it vnto her shee opened it and when shee sawe therein a fayre young babe and a man childe and heard it crie and make pitious mone for the mother and sustenance shee had compassion on it and saide surely this is one of the Hebrues children Then the childs sister Miriam standing a farre off to watche what woulde become of the childe seeing it so taken vp by women ran vnto them and not reuealing vnto them whose childe it was saide to Pharaos daughter shal I goe and call vnto thee a nurse of the Hebrewe women to nurse the childe yea quoth Pharaos daughter goe So the mayde went and called Iochebed hers and the childes mother to whom Pharaos daughter sayde Take this childe away
fathers house but I alone so shee cast her selfe headlong from the toppe of the house and dyed Herod hearing this caused her to be taken vp and layde in hony and so preserued her for the space of seuen yeeres Yea there were that saide he had carnall copulation with her after shee was dead so beastly he doted in loue towardes her Reade Ioseph fol. 357. Iulius Coesars mother being wife to one of the Senators of Rome and dying in the birth and trauel of him they therefore that were about her straightwayes ript her bodie and gat the childe out aliue whome they named Iulius and because his mother was cut they called him Ceasar and so her childe was called Iulius Ceasar and in processe her childe came to be an Emperour of Rome as yee may reade in Ioseph fol. 31. Iosephes mother wife of Gorion the priest when shee hearde the Sedicious sound a Trumpet and goe about to take Ioseph her sonne and to put him in prison with her husbande Gorion his father shee also being kept in Shimeons house as prisoner very olde euen 85. yeeres of age asked what the cause was of that hurlie burlie They tolde her that the sedicious issued out at that shout of the TruÌpet against Ioseph her sonne to take him When shee heard that by and by shee ranne out of the house that shee was kept in and clymed vp the walles as lustily as though shee had been a young girle of fourteene yeeres olde tare her haire and cryed out weeping and saying before all them that were present Is my hope then come to this could I euer haue looked that I shold haue ouer liued my sonne that I should not be suffered to see him and to burie him I had trusted hee shoulde haue buried mee and that he shoulde haue been a helpe to mee in myne age and when my whole familie by the sedicious was almost made away and extinguished yet I sayde this shall comfort mee Nowe therefore what shall I doe when I haue none left to comfort mee of all my children that I bare for betweene the sedicious and the Gentiles our enemies they haue slayne eighteene sonnes that I had and what shall I doe nowe from henceforth but couet death For I desire not to liue nowe any longer And howe shoulde I receyue and consolation when I see my sonne dead and I can not bury him Lorde that I might die by and by For I can not liue anye longer since my sonne Ioseph is dead Shee went vp yet further vppon the walles till shee came to the âurret where her husbande Gorion was in prison and stretcht out her handes towardes heauen crying with a loude voyce O my sonne Ioseph my sonne where art thou come and speake vnto mee and comfort mee The sedicious hearing her laught her to scorne but the Romanes when they hearde her and knewe of Ioseph that it was his mother they wept and lamented her case and many of the Iewes also that were in Ierusalem but they were fayne to refrayne it least they shoulde be perceiued of Schimeons cruell cutthrâates Then Iosephs mother sayde to the sedicious that were by her vpon the walles why doe yee not kill mee also whiche bare Ioseph my sonne and nurst him with these brestes Yee enemies of the Lorde haue murthered him with other iust and righteous men why kill yee not mee also GOD be iudge betwixt mee and you that haue killed my sonne giltlesse The sedicious answered her Canst thou not if thou list tumble downe ouer the wall and die wee will giue thee good leaue When thou hast done so the Romanes shal take thee vp and burie thee honourablie because that thou art Iosephes mother who is their friende Shee answered howe shoulde I doe this euill vnto mee selfe to kill mee selfe and constrayne my soule to goe foorth of my bodie before that GOD doe call it if I shoulde doe so I shoulde haue no hope left in the worlde to come for no body will bury them whom they perceiue to haue killed themselues These and such like while shee reasoned wisely the sedicious hearde and mocked her Wherefore shee wepte the more aboundantly so that the Romanes and other godly menne hearing her wisedome coulde not absteyne from weeping Ioseph when hee hearde his mother speake hee gate on armourâ and approched to the wall accompanied with most valiante Romanes to defende him from the arrowes of the Iewes and spake to his mother Feare not my deare mother nor take no thought for mee for I haue escaped the handes of the sedicious GOD hath not suffered mee to come into their handes Wherefore I haue heard the wordes of these wicked counsellours that aduised thee to kill thee selfe and thine answere agayne to them whiche before thou gauest them I knewe thou wouldest answere GOD forbidde I say GOâD forbidde that Iosephes mother and the wife of Gorion shoulde consent to the counsell of the wicked Wherefore my deere mother bee content and beare the yoke of the sedicious patiently and humble thy selfe before them Neuer striue against the miseries and calamities of this time whiche thou canst not alter nor remedie For they shall perishe but wee shall stand and continue Ioseph 187.206.207 Iosephus touching his wife in his Oration made to the Iewes when hee was at Rome sayth thus Although I bee in the Romanes Campe yet I am not absent from you for my dearely beloued wife is with you the wife of my youth whome I can not set lightly by at this present although I neuer had children by her but rather loue her most entyrely because shee came of a most honest and godly house My deare father and mother are also with you very aged persons for my father is at this day an hundred and three yeeres olde and my mother fouresore and fiue but the yeeres of my lyfe are very few and euill c. Read Ioseph fol. 189.187 Kiparim was the wife of Antipater and mother of Herode king of Ierusalem Salumith her daughter who were both deadly enemies to Alexandra as you may reade in the story of Alexandra Ioseph fol. 42. Marimi was the daughter of Alexander and Alexandra and wife of Herode king of Ierusalem whom he married in the mounte of Galilee being the chiefest citie of all Ierusalem as ye may read in the storie of Alexandra This Marimi had a brother whose name was Aristobulus for whome shee made earnest suite vnto Herode and lay sore vpon him for to promote him to the high Priesthood after the death of Hircanus but Herode her husbande woulde in no wise graunt her request but made a stranger on Hanâel high Priest Notwithstanding when hee had once dispatchedâ Hircanus his wiues progenitor father of Alexandra his mother in lawe then hee deposed Haniel and preferred his wiues brother Aristobulus to the dignitie of high Priesthood being but a childe And this he did at his wiues request to quiet her for the death
of her father whom a litle before hee most wickedly had put to death Yet afterwarde such was his priuie malice to his wiues stocke that this Herode procured the sayde Aristobulus to bee cruelly drowned by Herods seruaÌts Of whose death when Marimi vnderstoode certaynely shee greatly bewayled his death and coulde in no wise be comforted and from that day forwardes could neuer abide Kiparim her mother in law nor her sister in lawe Salumyth that came of base and seruill blood For Marimy cast in their teeth to their faces that they were not of the seede of Israel but prophane vnholy and of base byrth Notwithstanding Herode loued Marimi as his life wherefore hee woulde neuer displease her as long as shee liued nor say so much to her as why sayest thou so to my mother and sister whiche his hot loue was afterwarde turned to hate for when Herode went after Octauian the Emperor and his maister against whom he had conspired and rebelled with presentes to be reconciled vnto him as hee set forwardes hee called Ioseph his brother in lawe and commaunded him that if Octauian the Emperour put him to death as hee doubted then he shoulde poyson Marimi his wife for sayde Herode it is not seemely for kinges that any meane and base man shoulde marrie with a kinges widowe and sleepe with her vpon a kinges bedde So when Herode was gone on his iourney in the meane while Ioseph her brother in lawe disclosed vnto Marimi all that the king her husbande had commaunded him and how that if it so fortuned him to be put to death by Augustus the Emperour that he shoulde poyson her Wherevpon Marimi conceiued a greater hatred towardes the king her husbande insomuch that when the king was returned in safetie sound and with honour also from Octauian Augustus the Emperour and that all his men and whole housholde reioyced greatly Marimi onely shewed no good countenance of gladnesse no not when the king him selfe tolde howe greatly he was magnified and honoured of Octauian but alwayes shee was sadde Salumith the kings sister perceiuing that Marimi so vexed the king shee tolde him howe Ioseph her husbande had lien with Marimi while he was with Augustus But Herode say what shee could gaue no credite to her wordes knowing that shee enuied Marimi and spake of malice vntill at lengh he asked the cause of Marimi why shee reioyced not as other did when he returned in safetie from Augustus but was euer sadde whiche shewed her to haue some rancor and malice in her heart towardes him Shee aunswered thou hast saide heretofore that thou louedst mee aboue all thine other wiues and concubines yet thou diddest will Ioseph thy sisters husbande to poyson mee When Herode heard this hee was exceedingly abashed that Ioseph had disclosed his secrete and beganne to mistrust with him selfe that which Salumith had before told him that hee had slept with his wife in deede and vpon that had detected that secrete therefore he departed out of his place in a great anger and rage Whereby Salumith perceiued that he detested Marimi and therefore shee accused her further suborning false accusers and forgers of lies to witnesse that Marimi woulde haue poysoned the king whereof shee had diuers presumptions also by her countenaunce Shee added more ouer if thou saith shee to the king let her scape thus shee will speedily destroy thee and bereaue thee of thy kingdome The Lawe giueth this counsell if any man goe about to murder thee preuent him and slay him first with this and such like wordes shee so moued the king that he commaunded to bring Marimi foorth and to be beheaded in the high streete of the citie And as shee was brought foorth vnto the markette place of the Citie all the women of the Citie followed her Alexandra her mother also cursed and rayled at her saying come out thou that hast abhorred thy husband and conspired against thy Lord which she did not of malice but of pollicie to pacifie the kinges wrath against her daughter whom she knewe to be innocent of that fact wrongfully accused as in y e story of Alexandra appeareth But Marimi thus going to execution held her peace looked neither to the right hande nor to the left nor yet feared death any thing knowing that shee was innocent in deede and thought and therefore God woulde render her a good rewarde in the worlde to come Wherefore shee bared her necke without feare and they cut off her head shedding the innocent blood But God made no delay in punishing the same for there fell a sore plague and pestilence in the house of Herode so that his chiefest seruaunts his Noble women and concubines died sore thereof Yea throughout all Iudea raigned the pestilence vehemently which affliction all Israel knewe well inough chaunced vnto them for the blood of Marimi They cryed therefore vnto the Lorde saying wilt thou for the offence of one man deale so cruelly with the whole congregation And the Lorde tooke pitie therefore vppon the Lande and withdrewe the plague from the people at their earnest petitions The king repented him also that hee had so rashly shedde the innocent blood of so deere a wife without cause and loue of her so grew in his heart that he was sicke and at deathes dore for griefe of minde This Marimi had by Herode two sonnes the one called Alexander the other Aristobulus Read more in Alexandra her storie Ioseph fol. 35.40.42.43.44.45 46.56 Miriam was a certayne notable riche woman at Ierusalem of a Noble house her dwelling was beyonde Iordane who when shee perceyued the warres to growe more and more in the tyme of Uaspasian the Emperour and the siege at Ierusalem to be very great sore shee came vp with her neighbours to Ierusalem bringing with her not onely her men seruauntes and women seruauntes and all her whole familie but also her goodes and riches which were very great When the hungar was grieuous at Ierusalem and the sedicious went from house to house to seeke meate they came also to this womans house and tooke away from her by force all that euer shee had left her nothing remayning By this meanes shee was oppressed with verye great hungar so that shee wished her selfe out of the worlde but her time was yet come to die Wherefore that shee might slake her hungar and sustaine her life shee beganne to scrape in the chaffe and dust for beastes dounge but coulde finde none Shee had one sonne and when shee sawe the famine waxe greater and greater vpon her shee layde aside all womanhood and mercie and tooke vpon her an horrible cruelty For when she heard her boy weepe and aske for meate which shee had not to giue him shee sayde vnto him What shall I doe my sonne For the wrath of God hath inuironed the whole citie in euery corner thereof famine raigneth without the citie the sworde killeth vp all within we stand in feare of
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 coÌming 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 amoÌg y t people haue made thee Prince ouer my people Israel c thou hast not kept my coÌmandements but done euill aboue all other kinges y t were before thee in coÌmitting 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 âempt 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