meete him and to folow and go with him to y e wedding chamber of his celestiall paradise to do him perpetuall honor least if ye make no prouision in time for oyle to your lamps but suffer them to go out and be quenched for lacke thereof whiles ye go to buy oyle for your lampes the bridgrome come and finding you absent and vnreadie go his way and shut the gate of heauen against you and so you afterwarde bee fayne to seeke that which yée haue contemned and all too late to cry Lorde Lorde open to vs but then he will answer and say vnto you verily verily I know ye not neyther will I open vnto you because yee haue once giuen your selues to follow me but haue not continued but fayled in the mid-way Watch therefore I say and be your selues like vnto the wise virgins and seruants that waite for the bridgrome maister when he will come and returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly For yée knowe neyther the day nor the houre when the sonne of man will come Math. 25. 1. c. Luk. 12.36 FINIS THE Seuenth Lampe of virginitie conteining the acts histories liues deaths of all maner of women good and bad mentioned in holy Scripture as well by name as without name set forth in alphabeticall order with the signification and interpretation of most of their names and in some part paraphrastically explaned and enlarged for the better vnderstanding of the story and benefite of the simple reader ¶ Wherevnto are added for the affinitie they haue with some part of the Scripture the liues and storyes of sundrie suche other women as are mentioned in the thirde booke of Macchabees and Iosephus A treatise very necessary pleasant and profitable for sundrie good vses and purposes especially to the true imitation of vertue and shunning of vice by example in all women kinde Newely collected and compiled to the glorie of God and benefite of his Church by the saide T. B. G. Prouer. 31.29.30.31 Many daughters through the feare of the Lord haue done vertuously and gotten thereby great renown giue them therefore of the fruit of their hands and let their own workes prayse them 1582. The seuenth Lampe of Virginitie Conteyning the names actes and hystories liues and deathes of all manner of women mencioned in holie Scripture as well by name as without with the interpretacion of euery of their names set foorth in Alphabeticall order A Abi or after some translation Abiiah signifieth by interpretation an â—ome time ready my Father the will of the Lorde c. SHe was the daughter of Zachariah the Sonne of Ierobam king of Israel or as Lyranus thinketh of Zacharie the Prophet whome Ioas the king of Ierusalem stoned to death and being after the wife of Ahaz the good king of Iuda she bare vnto him a vertuous sonne called Hezechiah which afterwarde also was a godlie and zealous king of Iuda as yee may reade at large 2. Kings 18.2 2. Chro. 29.1 Abia or Abiah signifieth my fathers plentie father Lorde the father was the will of the Lord. She was the daughter of Machir Prince of Giliad and wife of Hezron the sonne of Phares who married her when she was three-score yeere olde in the yeere of the worlde 2358. and she bare vnto him two sonnes the one named Segub in her husbands life time the other after his death called Ashur that was Prince of Tekoa at a Towne called Bethlehem or Caleb Ephratah belonging to the tribe of Iuda 1. Chro. 2.21.24 Abiahil or Abihail or Abiaiei signifieth Father of strength of the host or of riches a vaunt mure or forewall father Also father of griefe of light or of prayse She was the wife of Abishur and bare vnto him two sonnes called Ahban and Molid 1. Chro. 2.29 Abigail or Abigal or Abigael signifieth my fathers ioye reioâ—ing or gladnes or the father of reioysing She was the wife of the Churle Naball the Carmelite and a woman man not only beautifull but of a singuler wisedome withal For wheÌ„ her faithfull and diligent seruantes told her how her husband had rayled on Dauids messengers and currishly driuen them away without anie victuals or sustenance to relieue their master Dauid and his weary souldiers in their necessity And being counselled by her wise seruants to take heed therfore y t some mischiefe came not vnto her her familie through her negligence her husbaÌ„ds their masters wickednesse She then like a wise woman not contemning the iudgement of her vertuous seruauntes as Iob teacheth chap. 31.13 but following their aduice tending to so good purpose wisely considered the greate perill and daunger that might arise of the wilful occasion offered by her foolish husbands niggardship both to her selfe and all her familie and by and by made greate hast and loaded her Asses with sundry kinds both of good and fresh victuals and sent them foorth by her owne seruants to relieue Dauid and his men Which shee did vnawares to her husband because she knew his crooked nature to be such that he would rather haue perished then consented to that her wise godly and charitable enterprise Yea she her selfe also like a couragious and bold woman without any feare as she that doubted not but to pacifie the fuâ—ie of the Lyon rode after and followed her men with speede to appease the wrath of Dauid and as she was ryding a priuy way to shun the multitude the prouidence of God was so that she met Dauid and his men by the way vpon the side of an hill comming towardâ—s Carmell where her husband and she dwelt and full determined vtterly to haue destroyed her husband all that he had by the dawning of y e day following to haue left none to pisse against the wall as her seruants had foretold her Then she perceiuing the vnlawfull othe vniust fury of Dauid prouoked against her and hers for her husbands only offeÌ„ce lighted downe of her Asse and falling flat on y e ground before Dauid at his feete she with all reuerence to Dauids kingly personage wisely gaue apt remedies for y e sore mischiefe of her husbaÌ„d Nabal in recoÌ„peÌ„ce of her husbaÌ„ds nigardly denying victuals she first preseÌ„ted Dauid with abuÌ„dance of presents gifts of corporal food or sustenaÌ„ce and for her husbaÌ„ds rayling churlish laÌ„guage she gaue Dauid sweet pleasant words made this her learned oration huÌ„ble peticion or request vnto him and sayd O my Lord I haue coÌ„mmitted the iniquity I pray thee therfore let thine haÌ„dmayd speake vnto thee heare thou y e words of thine handmayden Let not my Lord I pray thee regard this wicked man Nabal who hath requited thee euill for good For as his name is so is he Nabal is his name and folly is with him But I thine handmayd saw not the young men of my Lord when thou sentest theÌ„ Now therefore my Lord as
haue reconciled himselfe to his father Isaac y t was displeased with him for marrying so many strange women of the Heathen Cananites coÌ„trarie to gods coÌ„mandement but all in vaine for he tooke not away the cause of y â— euill that is he shoulde â—irst 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 liceÌ„tious 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 inhâ—ritance 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 portioÌ„s 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 inheritaÌ„ce in the land of Canaan among the brethren of their father And there fell to them fiue portioÌ„s 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 Lightâ—ing 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
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 consēt 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 husbād 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 cōmaund thee Get thee now to y e flock bring me thence 2. good kids y t I may make pleasant meate of thē 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 happē to feele me I shal seeme vnto him as I went about to deceiue him so shal I bring a curse vpō me not a blessing Wel quoth Rebecca vpō me be thy curse my sonne only heare my voice go fetch me y t kids so he went fet thē 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 thē 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
condemnation in the day of iudgement Luke 8.3 Tabitha is by interpretation Dorcas that is a doe a deere a robucke or fawne Shee was a certeine godlye woman and a disciple of Christe dwelling at Ioppa who in her lyfe tyme hadde beene vertuouslye occupyed and especiallye in the workes of mercie relieuing the poore and needie And while Peter was preaching and dooing his office at Lydda which was a Citie not farre from Ioppa it was her chaunce to fall sicke and dye And when her friendes after their custome hadde doone with washing her dead corpes and layde it forth in an vpper chamber to bee annoynted readye to the buryal they sente for Peter to come vnto them who beeing come they hadde him vppe to the chamber where the dead corse lay and where the widdowes came aboute him weeping and laying forth the coates and other garmentes which Tabitha had prepared in her lyfe tyme for the poore before him Then Peter put them all forth of the chamber and being alone kneeled downe and prayed and turning him to the dead body sayde Tabitha arise at the which wordes she arose and looked vpon Peter who then gaue her his hand and lift her vp and called the Saintes and widowes and restored Tabitha vnto them aliue which he did not for her own sake but for their sakes that were alyue to the intent they might hereby haue occasion to beleeue and glorifie God the authour of that myracle wrought by Peter And this was done in the yeere of the world 4179. Acts. 9.36 c. Tahpnes or Taphnes or Taphnes signi a priuy temptation a flight a couered banner Shee was a Queene and the wife of Pharao that was king of Egipt in the dayes of Solamon aâ—d sister to the wife of Hadad the Edomite that first rebelled against king Salomon whose sonne her nephew called Genubath shee weaned and brought vppe in her husbande Pharaos house amoÌ„g y e sons of Pharao as one of her own 1. Ki. 11.19 Talitha signi mayden She was the little daughter of Iarus one of y e rulars of the sinagogue who being of the age of 12. yeeres fel sick died was restored again afterward at y e earnest request of her father to life by Iesus speaking onely these two wordes Tabitha cumi which is by interpretation Mayden arise and straight wayes she arose and walked which myracle greatlye confirmed the fayth of her father and all that heard therof Mark 5.22.41 Tamar or Thamar signi a palme tree or a date tree a date a chaung or exchaunge bitternesse a sharpning to displeasure She was first the wife of that wicked man Er the eldest sonne of Iudah the fourth sonne of Iacob Leah after the death of Er whoÌ„ the Lord slewe for his wickednesse she was giuen by her father in lawe Iudah to Onan his second sonne to wife and so she became wife to two natural brothers to the end there should be seede raysed vp by one brother to an other brother if the firste died without issue which order was then vsed in the olde lawe for the preseruation of the stocke that the childe begotten by the second brother should haue the name and inheritaunce of the first and this is now in the new testament vtterly abolyshed But Onan her husbande knowing that the seede shoulde not be his refused to lye with Thamar his wife for which his wickednes the Lord slewe him also as hee had done his brother Er. Now Thamar being a widdowe againe and Iudah fearing to marry his thirde sonne vnto her least he should die also sayd to his daughter in law Thamar Thamar remayne a widdowe in thy fathers house til Selah my youngest sonne growe vp to mans state So Thamar for as much as shee could not marry in any other family so long as Iudah would reteine her in his wente and dwelte a widdowe in her fathers house during which time Suah Iudahs wife also dyed so that he became a widdower And when it was told Thamar that Iudah her father in law was a widdower and that he had left mourning and was gone to a place called Timnah with his friend Hyra to see his sheepeshearers she perceiuing that Selah was not giuen to her in marryage caste off her widdowes garments from her and couered her with a vayle and wrapped her selfe and so went disguised like a common harlot and satte downe in an open place by the hye way side going to Thimnah And as Iudah her father in law passed that way and saw one sit muffled with her face couered like a whore and being wonderfully blinded by God that he could not know her by her talke to bee his daughter in lawe hee wente vnto her and sayde Come I praye thee lette mee lye with thee What wilte thou giue mee then quoth shee I will quoth hee sende thee a kidde from the flocke Then leaue me a pledge quoth she till thou send it What pledge shal I leaue thee quoth Iuda thy signet quoth she vpon thy finger thy cloake and thy staffe He did so and lay with her and she was begotten with childe by him at the same time which was in the yere of the world 2283. And then she arose and went and put her vayle from her and put on her widdowes rayment againe Afterward Iudah comming to his flocke according to his promise sent her a kydde by his friend Hyra to the ende no other might know of his wickednesse and gaue him charg to bring with him his ring cloake and staffe that hee had left with her in pledge Who comming to the place and finding not the woman there hee asked of the men there aboute where the whore was that sat in the hye way as they came They made answere againe there was no whore there Then Hyra returned to Iuda and told him he could not finde her Well sayd Iuda who feared man more then God as it appeareth let her take it to her least we be ashamed Now was Tamar coÌ„ceiued with childe and when she had gon three monethes the thing was espyed and one came and told Iuda that his daughter in law Tamar had played the whore and was with childe Then bring her forth quoth hee and let her bee burnte Whereby wee see that the lawe which was written in mans heart taught them that whordome shoulde be punished with death Albeit as yet no lawe was giuen And as shee was lead forth to the fire to be burnt to death she sente the pledges to Iudah her father in lawe saying by the same man to whome these thinges doe pertaine am I with chylde Then Iudah knowing his pledges that is his ring his cloake and staffe and hauing the horror of the sinne condemning him sayde she is more righteous then I yea shee ought rather to accuse mee then I her for shee hath done this deede through my defaulte and negligence because I gaue her not to Sela my sonne as I promised So was Tamar saued from
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 vnderstaÌ„ding 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 coÌ„meth 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 streÌ„gth 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 remeÌ„bred 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 dâ—ughter 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 RemeÌ„ber 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 pareÌ„ts 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
of y e children of the strangers that are soiourners amoÌ„g you of them shall yée buy and of their famelies that are with you which they begate in your land these shal be your possession and inheritance to you your children after you to vse their labours and in heritances for euer for they shall not be bought out at y e yéere of Iubilie but ouer your brethren the children of Israel yee shall not rule one ouer another with crueltie nor take them as inheritance to possesse their seruice for euer Leuit. 25.44 And if thy brother being impouerished by a straunger dwelling or soiourning with thee sell himselfe vnto that stranger or soiourner or to the stocke of the strangers familie he shal be with that stranger yéere by yéere as an hired seruant vntill the yéere of Iubelie neither shalt thou suffer that straÌ„ger to intreate him rigorously if thou know it and if he be not indowed he shall goe out both he and his children with him in the yéere of Iubilie from that stranger For vnto me the children of Israel are seruants they are my seruaÌ„ts whom I brought out of the land of Egypt I am the Lord your God Leui. But if either he himselfe or anie of his kindred be able they after he is sold may buie him out and redéeme him froÌ„ that strangers seruice by monie according to y e number of yéeres that he hath yet to serue be they more or lesse c. Leuit. 25.47 Thou shalt not deliuer thy brother seruant to an heatheÌ„ master and Redde from and escaped his maisters crueltie to embrace thy true religion vnto his heathen maister againe but shalt suffer him to dwell with thée or among you that are his brethren in what place soeuer he shall choose in euery of your cities where it liketh him best thou shalt not vexe him Deut. 23.15 Thou shalt not oppresse an hyred seruant that is néedie and poore neither of thy brethren nor of the stranger that is in thy lande within the gates Thou shalt geue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therwith susteyneth his life least he cried against thée vnto the Lorde it be sinne vnto thée Deut. 24.14.15 Leuit. 19.13 Bring not euery man into thine house For the deceiptfull haue manie traines and laie waite diuersly they are like stomakes that belche stinkingly For after they knowe thy secretes they will not feare to vtter them with Althie railing to thy discredite Eccle. 11. 29. If thou takest an aliant vnto thée or lodgest a stranger he shall destroy thée with vnquietnesse and driue thée from thine owne Eccl. 11.34 Burden not thy selfe aboue thy power while thou liuest with vnprofitable and abundance of idle seruants neither bee thou familiar with the proude and scornefull but those that bée for thy profite vse them and make much of them Eccl. 13.2 c. Forsake not an old seruant for a new for the new shall not be like him delight not in change for seldome coÌ„meth a better Eccl. 9.12 Thou shalt not couet thy neighbours manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is his Exod. 20.17 Entertaine such into thy seruice as néere as thou canst which are approued to bée true faithfull honest so shalt thou be sure to haue thy businesse well done so did Tobias and prospered Tob. 5.8 Abraham Gen. 24. Pharao Gen. 41.47 A faithfull seruant is a medicine of life immortalitie they that feare the Lord shall finde him Eccle. 6.16 That master or mistres that feareth God séeketh his glory God will prouide for theÌ„ such faithfull seruants to doe their busines whoÌ„ they may trust with all their goods wheresoeuer they goe as hee did good king Iosias c. 2. King 22.7 The master or mistres ought both to know both gods iudgemeÌ„ts lawes also to declare theÌ„ vnto their familie to bee in their houses as Preachers to their children families that froÌ„ the highest to the lowest they may all obey the will of God so did Abraham Gen. 17. 23.18.19 So did Iacob also exhort his houshold to repentance and outward professing of the same reformed it of all superstition and idolatrie as appeareth Ge. 36,2 And notwithstaÌ„ding the corruption and idolatrie of Egypt yet Ioseph taught his owne family to feare God and know God though he could not reforme the whole Realme as appeareth Gen. 43.23 Yea by Gods owne coÌ„mandement the master mistres is bound not only to be holy religious theÌ„selues but also to sée that all vnder their charge rule be so likewise where it is said remeÌ„ber the seuenth day to kéepe it holy sixe daies shalt thou labour and do all thy worke but the seuenth day is the Sabboth of the Lord thy God in it thou shalt doe no maner of worke thou nor thy sonne nor thy daughter thy manseruaÌ„t nor thy maidseruant nor thy beast nor thy stranger that is within thy gates c. Exod. 20.8 Againe thou shalt kéepe my feastes and reioyce in them thou and thy sonne and thy daughter and thy seruant thy maid the Leuit the stranger and the fatherlesse and the widow that are within thy gates c. Deut. 16.14 Againe Thou shalt bring of thy first fruites of the lande vnto thâ— Lord offer them before him by the hands of the Priest thou shalt worship before the Lord thy God thou shalt reioyce in all the good things which the Lord thy God hath giueÌ„ vnto thée to thine household thou and the Leuit and the stranger y t is among you signifying by this that God giueth vs not goods for our selues only but for their vses also which are committed to our charge Deut. 26.2.11 All masters dames ought with Iosua to say I and my house will serue the Lord for he is our God his voyce will we obey thogh all the world els goe away from him and forsake him Iosua 24.15 So Daâ—id after hée had made an end of praying for his people hée then returned to blesse his house and pray for his family to declare y t after our dutie done to God and his Church we are chiefly bounde to our owne house and family for the which as for all other thinges wée ought to pray vnto God and instruct our families to praise his name 1. Sam. 6.20.1 Chro. 16 43. The Centurion brought his seruant vnto Christ to be cured and praied earnestly for his health Mat. 8.5 So did S. Iohn Baptist send his disciples to Christ to teach all masters to do the like by hearing of his worde and learning of his lawes Mar. 11.2 The ruler of Capernaum beléeued in Christ and all his houshold Iohn 4.53 Cornelius the Italian captaine was a deuout man and one that feared God with all his houshold Act. 10.1 Lydia a woman worshipped God and was baptized with all hir houshold at
abhominations which they doe héere in the Lords houseâ— c. Therefore will I execute my wrath vpon them mine eye shall not spare them neither will I haue pitie and though they crie in mine eares with a loude crie yet will I not heare them saith the Lorde Eze. 8.14 15. c. Reade in the stâ—â—â—s of women more Yea because ther were certain supersticious womeÌ„ which made an art of mourning and taught their daughters and other women to mourne and wéepe with feined teares for the dead Therfore the Lorde by his Prophets Ieremie derideth the superstition of these women and threateneth them saying Heare the word of the Lord O yée women and let your eares regard the wordes of his mouth teach your daughters to mourne and euerie one her neigbour to lament for death is come vp into your windowes and is entred into your palaces to destroy the children without and the young men in the stréetes and there is no meanes to deliuer you nor any of y e wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâ—tance and hardnesse of heart that coulde not lament for their ownâ— sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâ—e foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke them to some sorow and remorce saying Thus saith the Lord take héede and call for the mourning women among you that they may come and sende for skifull women that they may come and let them make hast and let them take vp a lamentation for you that your eies may cast foorth teares and your eye liddes gush out of water For a lamentable noise is hearde in Sion saying Howe are wee destroyed and vtterly confounded c. Iere. 9.17 If a woman haue a spirite of diuination or soothsaying in her shee shall bee stoned to death as a sorceresse or witche Leuit. 20â— 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â—10 And woe bée vnto the women that sowe pillowes vnder all mens arme holes and make vailes vppon the head of euerie one that standeth vp to hurt soules Will yée hurt the soules of my people and will yée giue life to the soules that come vnto you will yée pollutâ— me among my people for an handful of Barley for a péece of bread to â—laie the soules of them that shoulde not die and to giue life to the soules that shoulde not liue in lying to my people that heare your lies Wherefore thus saith the Lorde God Beholde I will haue to do with your pillowes wherwith ye hurt the soules of my people to make them flee and cause them to perish depart from the bodieâ— and I will teare them from your armes and will let the soules goe whom ye hunt to make them flie or depart from the bodie Your vailes also will I teare in péeces and deliuer my people out of your handes they shal be no more in your hands to be abused or hunted to death and ye shall know that I am the Lord. Because that with your lyes threatnings ye haue made the hart of the righteous foolishy resorting vnto you sad whoÌ„ I haue not made sad because ye haue contrariwise strengthened y e hands of the wicked stil running vnto you that he should not returne froÌ„ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌ„mitting abhominations in Israel Therefore ye shal sée no more vanitie nor diuine diuinations for I will deliuer my people out of your handes ye shall know that I am the Lorde Ezech. 13.18 c. Thus doth the Lord threaten a curse and woefull destruction vnto all those supersticious women coÌ„monly called Calkâ—rs or wise women but indéede witches who for lucre sake do prophesie or take vpon them to tell euerie man his fortune or who stole his goods and where they are become which women in old time vsed to giue to those that came vnto them pillowes to leane vpon kerchifs to couer their heads to the intent they might the more allure bewitch theÌ„ which sorceresses also to make the word of god blasphemously to serue their bellie made the people beleeue that they could preserue life or destroy it at their pleasures and that it should come to euerie one according as they diuined or prophesied If any turne after such as worke with spirites after wise women or soothsayers to go a whoring after theÌ„ then wil I set my face against that person be it man or woman wil cut him or her off froÌ„ among my people saith the Lord. Leui. 20.6 Deut. 18.10 That the daughter or childe which is stubborn rebellious riotous and disobedient to her fathers or mothers instruction correction or infected with such like notorious vice ought by Gods law to be stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â— If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ„ his sight and be ashamed for seuen daies together before shee were reconciled as appeareth Num. 12.14 in the storie of Miriam If there be any woman that curseth her father or mother she shal die the death Leuit. 20.9 reade more in the childes dutie The wife that committeth adultrie with an other man beside her husbande shall die the death saith the Lorde Leuit. 20.10 Deut. 22.22 The mother that lyeth with her sonne or sonne in lawe shall die the death She that lyeth with her owne natural brother or brother in law or with her father in lawe shall die the death And if a woman come to anie beast and lie with it she shal die the death and be burnt with fire her blood shall be vpon her for all that commit such villanie and abhomination are execrable and detestable before God and shal be cut off by violent death as appeareth Leu. 11. 12.17 c. She that lieth with her nephew or cosin germane her brother or sisters sonne c. shall die the death and their children counted as bastardes Leui. 20.29 The maide or virgin that playeth the harlot in her fathers house ought to be stoned to death as appeareth in virginitie and daughters Deut. 22.20 The maid betrothed to an husband that lieth w t an other man in the citie or towne before marriage ought also to bee stoned to death as yée may reade at large in virginitie Deut. 22.25.28 If a Priestes daughter fall to play the whore shee polluteth her fathers house therefore shall shée bée burnt with fire Leuit. 21.9 The women that are giuen vp into vile affections doe change the naturall vse into that which is against nature beeing full of
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 â—oods 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 husbaÌ„d 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
prouinces nowe therefore Hester if this content thee not for a sufficient reuenge of that villanie that they offered thy people then what doest thou require yet further of mee aske and I will giue it thee Tell mee thy request I say yet further and I will surely perfourme it vnto thee Then Ester not so much for desire of vengeaÌ„ce as moued w t a zealous desire to see Gods iustiudgements executed against his enemies sayde vnto the king if it please y e king let it be granted also to y e Iewes y â— are in ShushaÌ„ by decree y t it may be lawfull for them to hang vp the dead corpes or bodies of Hamans ten sonnes vpon y e selfe same gallowes or tree with their father which her request the king also not so willingly graÌ„ted but it was as diligeÌ„tly executed accordingly by y e Iewes who for ioy of that victory of their happy deliuerance kept y e same xiiii and xv dayes of March in the which they should haue all been slayne in the which they did kill their enemies and were preserued high and holy dayes to y e Lord calling theÌ„ the dayes of Purim or casting of lots by the speciall comaundement of Mordecay and the Q. Ester who her selfe wrote with all authoritie to confirme those letters of Purim sent by Mordecay her cosin vnto the people commaunding them by her decree also to keepe those dayes holy and obserue them as feast with fasting and earnest prayer and thankesgiuing vnto God for their deliueraunce wrought by her which her noble and valiant actes are registred in the booke of the Chronicles of the Kinges of the Meedes and Persians to the glory of GOD and her and her cosin Mordecayes perpetuall memory fame and renowne to all posteritie Ester 2.3.4 5.7.8.9.10.13.14.15 Eunice signi decking a good victory or conquest Shee was the daughter of Loyis the mother of Timothie whiche women both the mother and daughter are highly commended of saint Paul for their sinceritie of fayth which he desired Timothy earnestly to followe 2. Tim. 1.5 Gomer signi consuming fayling Shee was the daughter of Diblaim and a verie wicked woman who hauing long accustomed to play y e harlot at the last became y e wife of Hosea the Prophete and bare vnto him three wicked adulterous children like her selfe to wit a sonne called by God Iezreel then a daughter called also by God Loruhamah and when shee had wayned her daughter shee conceiued and bare Hosea another sonne called by God also Loammi after the Lorde threatned to plague her and her children greatly for her whoredome and adulterie except shee repented in time Reade this mistically in Hosea 1.3.2.1 H Haddasha see Ester Hagar or Agar signi a stranger a newecome chewing cudde fearing ouerthwaâ—â— turned turning dwelling wayfaring delay c. She was an Egyptian woman and the handemaide of Sara Abrahams wife who being olde long barren and childelesse when shee had dwelt in the land of Canaan by y e space of 10. yeres in the yere of of y e world 2094. she gaue this Hagar her handmayd vnto Abraham to be his wife whiles he dwelt in the lande of Canaan And shee conceiued feeling her selfe with childe began then to dispise her old barren mistresse Sara whereat Sara being grieued went and complayned thereof vnto Abraham her husbande who giuing her power to correct the maide at her pleasure shee began to deale so roughly with Hagar that in no wise shee woulde abyde it but ranne away from her dame fled into the wildernes and sitting there beside a fountayne called Berlaheroy or the well of y e liuing seeing mee not knowing whether to goe the Lorde whiche reiecteth no estate of people in their miserie sent his good Angell euen Christe Iesu to comfort her who appearing vnto her in the shape of an Angell sayde vnto her Hagar from whence commest thou and whether intendest thou to goe I flie quoth shee from Sara my dame whiche fareth so foule with mee that I am euen weary of my life Well sayde the Angell returne to thy dame agayne and submitte thy selfe humblye vnder her handes for I euen I the Lorde will so greatly increase thy seede that it shall not bee numbred for multitude Loe thou art with child and shalt beare a sonne whose name thou shalt call Ishmaell Then Hagar rebuking her dulnesse acknowledged Gods graces ' who was with her euery where and gaue him hartie thankes for this his consolation in her trouble saying Thou O God lookest on mee and haue not I also here in this place looked after him that seeth mee in miserie which being ended shee returned home agayne to Sara her mistres and submitted her self vnto her as the Angel gaue her counsel And after in processe of time that is in the yeere of the worlde 2094. shee brought forth vnto AbrahaÌ„ being theÌ„ 86. yeres old his first begotten sonne called Ishmael as the angell had before saide of which Ishmaell came the peculier people of the Ishmaelites as of Hagar came the Hagarians 1. chro 5. 10. And thus was Hagar the bondewoman the mother of the Ishmalites and children of the fleshe and not of the promise but Sara she was the mother of the true Israelites and heires of promise as shall appeare For when it pleased God to make his promise first to Abraham that Sara though olde and barren shoulde haue a sonne by him called Isaak hee thinking that impossible besought God for Hagars sonnes saying Oh let Ishmael liue in thy sight and it shal suffice Whereunto God answered him saying I haue hard thy praier for Ishmael Hagars sonne lo I wil blesse him with temporal blessings c. As of whoÌ„ shal come all the children of the flesh but mine euerlasting couenant will I make and establishe with Isaak the sonne of Sara of whom shall come y e children of the spirite for Hagar or Sinai saith S. Paul to the Gal. 4.24 is a mountain in Arabia bearing y e name of Hagar and signifieth the olde Testament and the Law and Ismael her sonne signifieth the Iewesh sinagogue but Sara or Ierusalem which is aboue and is the mother of vs all signifieth the Gospell and Isaak her sonne signifieth the Church of Christ. So that we now are all children of the promise in the Church of Christ which is our mother not children of y e fleshe nor of y e Sinagog which is a seruaÌ„t vnto the law So wheÌ„ y e time came that it pleased God according to his promise to visite Sara she conceiued and brought forth a sonne called Isaak after whose birth a new coÌ„tention arose between Sara and Hagar her maide about their children for Sara perceiuing Ishmael Hagars sonne to be a mocker despiser of her son Isaak w t the apostle Paul to the gal 4.29 calleth persecutioÌ„ would not suffer Ismael to keepe coÌ„pany w t her sonne Isaak but made her coÌ„plaint vnto AbrahaÌ„ saying cast
out this bond womaÌ„ her sonne for the sonne of the bond woman shal not be heire with my soÌ„ne Isaak which thing though it were grieuous vnto Abraham to do because hee tenderly loued Hagars sonne Ishmael yet being coÌ„manded by God to followe his wife Saras counsel therin y t rather for y t the promised seed should be counted from Isaak not from Ishmael also being coÌ„forted by God y t he would blesse Ismael also to a mightie people because he was of Abrahams seede Abraham obeyed the voyce of his wife Sara the next morning early sent Hagar her son away with bag bottel good prouision of victuals vpoÌ„ her back to shift for her selfe her child So Hagar being thus departed from Abraham with her young childe Ishmael in her armes gate her vnto the wildernesse of Beersheba where shee wandered so long vp and downe till all her prouision of meate and drinke was spent gone And wheÌ„ she saw no remedy but y t both she and the child must needs perish for lacke of sustenaunce shee in this great perplexitie renounced all naturall affection and distrusting in Gods prouidence notwithstanding that she had had good experience therof before time went and cast her childe Ishmael vnder a certayne tree behinde a bushe and went her selfe away from it and sate ouer agaynst it a farre off about a bowe shoote weeping and saying thus with her selfe I will not see the death of the childe but as shee sate thus a farre off mourning and lamenting for her sonne Behold God for his promise sake made before to Abraham and not because eyther shee then prayed for the childe as shee ought to haue done or that the childe it selfe had the capacitie and witte to pray for it selfe being so young sent his angell agayne euen from heauen which comforted her in this her miserie and wofull plight saying what ayleth thee Hagar feare not for God hath heard the voyce of the childe where hee lyeth Aryse take vp thy childe and holde him in thine armes and I will make of him a great people as I haue promised vnto Abraham So where as before shee coulde neyther see nor vse the meanes whiche was euen before her eyes God at this instant opening her eyes and Hagar nowe arose and sawe a wel of water wherevnto shee went and refreshed her selfe and filled her bottell with water and then ran to the boy and gaue it drinke thereof by which good prouidence of God both shee and her sonne were relieued and liued together a long time after to her great ioy and comfort And when her sonne came to mans state she then dwelling in y e wildernes of Paraâ— tooke him a wife out of the lande of Egypt Gene. 16.17.21 Haggith or Aggite signi holidayes yeerely feastes turning about merrie Shee was one of the vi wiues of Dauid that hee had in Hebron who there bare vnto him a sonne called Adoniah that afterwarde was put to death by his brother king Salomon for treason as appeareth in the storie of Abishag 2. Sam. 3.3 1. King 1.5 1. Chron. 3.3 Hannoch or Anna â—igni gâ—acions or mercifull his grace or fauour gracious Lady fauourable freely giuing resâ—ng c. She was the wife of Elkana an Ephrathiâ—e who beeing coupled with a mate called Penennah or Fenenna that was very fruitful she her selfe long barren without child yet because HaÌ„na was better beloued of her husband then her mate Penenna was although Penenna had more porcions and giftes giuen vnto her of her husbande when hee wente abroade and vnto her sonnes and daughters then Hannah had Therefore her aduersary mate Penenna did dayly vexe her sore by â—â—brayding her casting her in the teeth w t her barreÌ„nes yea as oft as went vp to the house of the Lorde to sacrifice and serue God her companion would so vexe her herewith to her great reproch that she would sitte and weepe and lament greatly in fasting and prayer in her house before she went out adores which when her husband perceiued he to comfort her said vnto her Hannah why weepest thou and why eatest thou not And why is thy heart thus troubled am not I thy louing husband better to thee then ten sonnes Let this suffice thee that I tenderly loue thee no lesse then if thou hadst manye children So Hanna to satisfie her husbands mynd did eate and drinke a little but yet beeing full of heauinesse that God had made her such a rayling stocke that she could not quietly eate nor drinke nor serue GOD as shee ought shee arose and went to the Temple of the Lorde in Siloe where the Arke then was to woorshippe GOD. And there beeyng tormented and troubled in minde shee made her heartie prayers vnto GOD with teares to geue her a sonne or manchild the forme of which prayer or vowe appeareth in the first Lampe of Uirginitie pag. 6. And as she continued praying very earnestly in the Temple before the Lorde it fortuned that Eli the high Priest as he sate there also marked her mouth and perceiuing her lippes onely to moue a little no voyce heard for she prayed mentally and secretly in her heart he thought she had bin dronken and said vnto her Thou woman how long wilt thou be dronken put away thy dronkennes from thee Then Hannah being further vexed in mind to see her selfe thus interrupted in her prayers and more slaundered by the rash iudgement of so graue a man could no lesse but make him this aunsweare in her excuse and sayd Nay my Lord I am not dronke neyther haue I drunken eyther wyne or strong drinke But I beyng a woman troubled in minde dexed in spirite I doe here powre out my sorowfull soule before the Lorde in mentall or secret prayer therefore doe not so rashly count thy handmayde to be the daughter of Beliall or a wicked woman for out of the abundance of the heauinesse and griefe of my heart haue I spoken hitherto Then goe in peace sayde Eli and the GOD of Israel graunt thy petitioÌ„ that thou hast asked And she knowing that y e prayers of others would be of force with God towardes her desired Ely to pray for her saying O let thine handmayden find grace in thy sight and be remembred in thy prayers offered vnto God And so reposing her selfe to the mercie of God and commending her self to Elyes prayers she departed cheerefully home to her house where she ate and dranke merrily and looked no more sad And shortly after God remembred her according to her petition so that in processe of time she conceyued by Elkana her husband and bare him a sonne in the yeere of the world 3000. or therabouts whose name she called Samuel because she begged him of God And when she had geuen her child sucke and brought him vp and weaned it she like a vertuous mother prepared a sacrifice and went to the temple of the Lord in Sylo with her
of the Deuil she was first deceiued and guilty of the transgression of Gods commaundement And so consequently the beginning of sin and first entraunce of death ouer all flesh into the world She gaue also of the same fruite vnto her husband Adam and so entised him also to sinne with her And he not so much to please his wife as moued by ambition at her perswasion did eate also of the forbidden fruit Whervpon immediatly the eyes of them both being opened they knew that they were naked and began to feele their miserie but yet starting froÌ„ God as those that had no grace to seeke to him for remedie they foolishly sewed figge leaues together and made themselues breeches thereof or things to gyrde about their loynes to hyde their priuities and so hauing sinfull consciences hid themselues for shame from the presence of the Lorde God as they thought emong the trees of the garden And this fall of Adam and Eue was as some thinke vpon the tenth day of May. But the Lord God walking in the mids of the garden in the coole of the day with a mighty voyce called first vnto the maÌ„ and sayd Adam where art thou Who aunsweared Lord I heard thy voyce and was afraid because I was naked and therefore hid I my selfe Wherein his hipocrisie appeared in that he hid from God the cause of his nakednes which was the transgression of Gods commandement And the Lord saide vnto Adam who told thee that thou wast naked hast thou eaten of the tree wherof I commanded that thou shouldest not eate in no case Then Adam said the woman which thou gauest to be with me she gaue me of the tree and I did eate Where note the wickednesse and lacke of true repentaunce in Adam in that he burdened God with his fault because he had geuen him a wife which entised him to offend Then the Lorde called the woman and saide vnto her why hast thou done this And the woman Heua also in stead of confessing her fault increased it by accusing the Serpent saying The Serpent beguiled me and I did eate Thus God hauing asked the reason of the man and the woman because he would bring them to some remorce and repentaunce for their sinne that he might haue mercie vpon them if they had had the grace to confesse their follies as like Hypocrites they posted it of from one to another woulde no longer stand reasoning or debating the matter so with the Serpent because he would shewe him no compassion at all but straight cursing andâ— condemning Sathan in the Serpent he saide vnto the Serpent because thou hast done this thou art cursed aboue all cattell and aboue euerye beast of the field vpon thy bellie shalt thou goe and as a vile and contemptible beast shalt thou eate dust and filth all the dayes of thy life I wil also put enmity betweene thee meaning Sathan by whose motion and craft the serpent deceiued the woman and the woman betweene thy seede and her seede He that is Christ shall breake thine head that is the power of sinne death And thou shalt bruse his heele that is Sathan shall sting Christ and his members but not ouercome them And to comfort Adam and Eue againe by the promise of the Gospell or the blessed seede as also to punish the body of woman for the sinne which the soule should haue smarted for that the spirite hauing conceyued hope of forgiuenesse might liue by faith in Christ therefore the Lorde sayde againe vnto Eua and in her to all women I will greatelie increase thy sorrowe and thy conceptions In sorrowe shalt thou bring foorth children and thy desire shal be subiect to thine husband and hee shall rule ouer thee Also to Adam GOD sayde because thou hast obeyed the voyce of thy wife and eaten of the forbidden fruite cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thornes also and thistles as vnnaturall fruites proceeding of the corruption of sinne shall it bring foorth vnto thee thou shalt eate the herbs of the field yea in the sweat of thy face shalt thou eate bread til thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Thus the transgression of Gods commandemeÌ„ts in Adam and Eue was y e cause that both they all mankind in them together with all other creaturs were subiect to the curse of God And then GOD deriding as it were Adams miserie wherevnto hee was fallen by ambition to Adams greate reproche sayde beholde the man is become as one of vs to knowe good and euill And nowe least he should put foorth his hande and take also of the tree of life and eate and liue for euer therefore the Lorde God hauing first made coastes of skinnes to cloath both Adam and Eua or geuen them knowledge to make themselues garmentes to couer their nakednesse he sent them foorth and cast out man and woman from the garden of Eden to till the earth whence they were taken And at the East side of the garden of Eden hee sette an Angell or Cherubin with the blade of a swoorde shaken to keepe the way of the tree of life from Adam And thus Adam Eue nowe depriued of life soft also the signes thereof Afterward Adam chaÌ„ged his wiues name and called her name Heua because she was the mother of all liuing who before was called woman mannes or Adam And Heua conceiued and bare Adam her husband three sonnes Cayn Abell and Seth and two daughters Calmana and Delbora by whom the worlde was first replenished When her first sonne Cayn was borne she greatly reioyced praised God for him and promised to offer him vnto the Lord as the first fruits of her byrth saying I haue obtayned a sonne to or by the Lorde And when after the death of Abel she coÌ„ceyued and bare another sonne she called his name Seth and praysed God also saying God hath appoynted me another seede for Abel whom his brother Cayn hath â—layne Gen. 2.3.4 Hodesh or Hodes signifieth a moneth a newelty She was one of the wiues of Shaharaim whoÌ„ he tooke after he had put away his 2. other wiues Hushim Baara which Hodesh bare vnto him diuers soÌ„nes y t became great meÌ„ in y e world as appereth 1. Chr. 8.9 Hodia or Odaia the prayse or acknowledging of the Lord. She was the sister of Naham 1. Chro. 4.19 Hoglah or Hegla signifieth her holiday cheere or wherling about She was one of the 5. daughters of Zelophead the sonne of Hephar of the familie of Manasses who together with her sisters inherited al her fathers lands by partitioÌ„ as coheires or partners for want of heire male and who was afterward maried to one of her vncles sonnes of y e tribe of Manasses to the end their inheritaunce should remaine in that tribe for euer read Mahlah Num. 26.33.27.1.36 all
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 grādmother 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 cōming 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
doe mee Whereupon Isaak called Iacob and blessed him and sente him awaye with a great charge to take a wife of the Daughters of Laban Rebeccas brother And thus by the counsaile and perswasion of Rebecca Iacob escaped the daunger of Esaw and was sent to Laban his mothers brother where in processe hee gat him a wife and purchased the loue of Esaw againe Afterward Rebeccaes nurse called Debora died and was buryed in Bethel vnder an Oke Gen. 22.23 24.5.25.26.34.27.35.8 Reuma or Ruma or Roma signi a hie stately or loftie dame thunder outcast Shee was the Concubine of Nahor Abrahams brother Milchas mate who bare vnto Nahor foure sonnes called Tabath GahaÌ„ Thahash and Maachah Gene. 22.24 Rhode signi seeing strong a fight a disascenting a rose She was the faithful mayde of Marie the mother of Iohn Mark who hearing Peter knocke at the doore knewe his voice but did not at the first open the doore and let him in for ioye and gladnesse of his comming but ranne in and tolde her mistris and the companie of the faithful then assembled praying for him that Peter stoode at the doore And they not beleeuing her reporte to bee true sayde vnto her thou art madde Yet shee affyrmed it constantly that it was so then sayde they it is his Aungell So Peter continuing still knocking at the last shee went and opened the doore and when they saw Peter so miraculously deliuered they were all astonished Act. 12. 13. Rizpha or Respha signi a hurt with a sâ—one Shee was the daughter of Ahyah and after became king Sauls Concubine by whome she had two sonnes the one named Armony and the other Miphiboseth And after the death of Saule shee played the naughtypacke with Abner the chiefe Captaine of Sauls hoste who being therefore reprooued by Ishbosith Saules sonne Abner like a wicked man coulde not abyde to heare of his faulte with this woman herby tooke occasion in his wrath conceiued against Ishbosith to betray the kingdome of Saule to transfer it first to Dauid who afterwarde deliuered her two sonnes aboue named together with the fiue sonnes of Merob Sauls eldest daughter to the Gibeonites who for the offence of Saule hanged them vp together vpon an hill before the Lord. Then Rizpha perceiuing their carcases to remayne vpon the gibbet longer then the law required made prouision to saue theyr bodies that neyther birdes should fall vpon them by day nor beastes by night Also in the time of the great famine that then was by reason of the drought shee made her self a tent of sackcloath and place it vppoÌ„ a rock wherin she coÌ„tinued praying froÌ„ y e beginning of haruest vntil water dropped vpon y e people from heauen And when it was told Dauid what Rizpha Saules Concubine had done to pacifie the wrath of the Lorde Hee caused the bones of her sonnes with the bones of Saule and Ionathas to bee carryed into the countrey of Beniamin and there buried in the Sepulchre of Cis Saules father 2. Sam. 3. 7.21.8 c. Ruth signi watred or filled seeing hasting falling enspiring glutted dronken Shee was the sister in lawe of Orpha a very fayre Damosel borne in the countrey of Moab where by chaunce shee became the wife of Mahlon the sonne of Elimelech and Naomy a straunger of the Israelites that came out of the lande of Iuda there to soiourne And when her husbande was dead and her sister in lawes also shee and her sister went to bring her olde mother Naomy then a widdowe also on her waye trauailing home to her owne countrey of Iuda And when she had gone a good way with her mother and her sister Orpha with much intreatie of her mother in lawe was returned backe to her house in Moab Ruth for no intreatie nor perswasion that her mother in law coulde vse vnto her woulde in anye wise forsake her or departe from her for when her mother Naomy sayde vnto her Oh see my daughter thy sister in lawe Orpha is gone home againe to her people and to her godes return thou also go after her she being by Gods wonderfull prouidence appoynted to be one of his housholde coulde by no perswasion bee turned backe from God that had chosen her to bee his but answered Naomy her mother in law thus Intreate mee not to leaue thee nor to departe from thee for whether thou goest I will goe and where thou dwellest I will dwell thy people shall bee my people and thy God my God Looke where thou diest there will I dye also and there will I bee buryed The Lorde doe so and so vnto me if ought but death onelye departe thee and me asunder so forsaking father and mother and her owne countrey where shee was borne shee went forwarde with her mother in lawe till she came to Bethlem Iuda which was in the moneth Aprill or in the beginning of barley haruest Whither when she came to declare her great affection that shee bare towardes her mother in lawe shee was verye diligent and willing to spare no paynefull diligence to gette both her owne and her poore mother in lawes lyuing and humbly sayde vnto Naomy I praye thee let mee goe to the fielde and gleane eares of corne together after him in whose sight God shall make mee finde fauour And so as Ruth went out one day a leasing among the harueste folke shee happened by the prouidence of God vppon the fieldes perteining to Boaz who shewed her such kindnesse that shee neyther lacked meate nor drinke neyther yet corne so long as haruest lasted which she caryed home stil to her mother in lawe to relieue her And when al haruest was done her mother in law Naomy gaue her this counsaile saying This man Booz in whose fielde thou hast leased all this while is our neere kinsman therefore do now by my counsaile This night he wynnoweth barley in the barne wash thy selfe therefore and annoyt thee and put thy rayment vpon thee and get thee to the barne and keepe thy selfe close vntill he haue left eating and drinking and when hee goeth to sleepe marke the place where he layeth him downe And when he is a sleepe goe and lyft vp the cloathes softly at his feete and lay thee downe and he shall tell thee what thou shalt doe So when Ruth had done all thinges according to her mother in lawes teaching Boaz about midnight awaked out of his sleepe and feeling one lye at his feete was afrayde and groping with his hande hee asked who it was I am Ruth quoth shee thine handmaide spreade therefore the wing of thy garment ouer thine handmaiden for thou art next of my kinne Now blessed art thou quoth Booz for thou haste shewed more goodnesse at the latter end then at the beginning in asmuch as thou folowest not young men were they poore or rich And now my daughter feare not I will doe vnto thee all that thou requirest for thou art well knowne to bee a woman of vertue Howbeit
be found nor they beyng therein knowen So when Absoloms seruaunces that pursued them came to make search in her house for them to aske her where they were the wife made aunsweare and sayde they be gone ouer the brooke or water of Iordan but they geuing no credite to her wordes made further search for the men and when they saw they coulde not finde them they went their way Who were no sooner gone but the wife went by and by and told Ionathan and his brother thereof Wherevpon they immediatly came foorth of the well and went vnto Dauid And thus God sent these 2. good men succour and reliefe by the meanes of this good wife to Dauids preseruation in his kingdome and his sonne Absoloms vtter destruction as yee may reade at large in the Byble 2. Sam. 17. 18. 19. c. Woman with blooddy issue There was a certaine woman amonge the Iewes whiche was long diseased with a blooddy issue or fluxe of blood euen the space of twelue yeeres and had suffered many medicines and things of many Phisitions insomuch that she spent all her substance that she had vpon Phisitions and it auayled her nothing for she could not be healed of any but became still much woorse and woorse This woman therefore as one vtterly despayring of any humayne helpe when shee hearde that Iesus was come into those partes where she dwelt which was as I take it in Decapolis by y e citie of Gadaris she sayd within her selfe I will surely goe vnto Christ for if I may but touch his cloathes onely I shal be whole So her faith that she had in Christ and not any superstitious opinion that she had to attribute any vertue to his garment mouing and emboldening her she came and crowded in among the great presse and throng of people that were about Iesus and approching as neere Iesus as shee coulde shee assured of the vertue and power of Christ to heale her came behinde him and touched but the hemme of his garment and straight wayes the issue or course of her blood stanched and was dried vp and she felt presently in her bodie that she was healed of the plague with that Iesus immediately knowing in him self that vertue went out of him turned him about and sayd who is it that hath touched my cloathes not I quoth onâ— not I quoth another and when euery man denied that they touched him Peter and his disciples saide vnto him Maister thou seest the multitude thrust and throng thee and tread on thee and doest thou aske vs who hath touched thee yea quoth Iesus some one hath touched me for I perceiue y e vertue is gone out of me and then looked round about to see her that had done it Nowe when the woman sawe that shee was not hid knowing what was done in her she feared came trembling and fel downe before Iesus and told him the whole truth before al the people and for what cause she had touched him and howe she was healed immediatly Then Iesus perceyuing the greate faith of the woman that brought her vnto him sayd mercifully vnto her Daughter be of good comfort thy faith hath made thee whole goe in peace and bee whole of thy plague And the woman was made whole at that same very houre to the glory of God and her comfort c. Math. 9.20 Mark 5.25 c. Luke 8.41 Diseased woman There was another woman which had a spirite of infirmitie whoÌ„ Sathan had striken with a disease 18. yeeres was bowed together as she whose sâ—owes were shronke together when she heard that Iesus was teaching in the Synagogue on y e Sabboth day she went vnto the temple and stoode before him whom when Iesus saw he hauing pitie vpon her called y e crooked creature vnto him and said woman thou art loosed from thy disease so layd his hands vpon her immediatly she was made straight againe glorified God as all ought y t receiue anye benefite of his mercy Howbeit the ruler of y e Synagogue taking occasion hereby to reproue Christ for healing her on the Sabboth day whiche might haue beene done on y e weeke dayes Iesus perceiuing his hipocrisie answered said vnto him thou hypocrite doth not ech of you on y e Sabboth day lose his oxe or his Asse froÌ„ y e stal leade him to water ought not this daughter of Abraham whom Sathan hath bound so these 18. yeeres be losed from this boÌ„d on y e Saboth day with which his words al his aduersaries being coÌ„founded for shame weÌ„t away but al the people reioyced at y e excellent things good deeds y t were done by him to whoÌ„ therfore be al glory praise for euer Luk. 13.11.12 c. C Cananitesse There was a certaine woman of Canaan a Greeke and a Syrophenisian by nation who had a little daughter that was very sicke and possessed with an vncleane spirit when she heard that Iesus was come into the coasts of Tyrus and Sydon where she dwelt she came to Iesus and fell at his feet crying and saying Haue mercy on me O Lord thou sonne of Dauid my daughter is miserably vexed with a Diuell but he answered her not a worde wherfore she cryed the more earnestly vpoÌ„ him w t which her importunity his disciples being offended they besought Iesus to seÌ„d her away because quoth they she neuer stinteth crying stil after vs. I am not sent quoth Iesus but vnto y e lost sheepe of the house of Israel so the woman continued her crying came worshorshipped him saying Lord helpe me and I beseech thee cast out the diuel out of my daughter And then Christ spake vnto her and sayde let the children among the Iewes to whom the promises were first made first be fed for it is not good to take the childrens bread and to cast it vnto whelpes that is to straungers from the house of God for so he spake after the common opinion of the Iewes who tooke straungers for no better then dogges Truth Lord quoth she yet indeed the whelpes eate of the croomes that fall from the children their maâ—sters table Then Iesus perceiuing her faith and humilitie in asking but the poore croomes and not the childrens bread graunted her petition for her faiths sake and not the request of his disciples and sayd vnto her O woman great is thy faith for this saying goe thy way be it to thee as thou desirest the Diuel is gone out of thy â—aughter And her daughter was made whole at that same houre So that when shee was come home to her house she found the Diuel departed and her daughter lying on the bed safe whole to the glory of God her great comfort Mat. 15.22 c. Mar. 7.25 c. Cayphas mayde Cayphas the high priest of y e Iewes had 2. maydens who when y e one saw Peter the Apostle y t followed Christ to see his araignment before her maister
wife And afterward at the time appoynted his wife bare a sonne and called his name Sampson and the Lord blessed him and the spirite of the Lorde so strengthened him that he grew became a mightie strong man in the house of Dan. And when he fell in loue with a woman one of the daughters of y e Philistines in Timnah he came told his father and his mother and asked their counsels first saying I haue seene a woman in Timnah of the daughters of the Philistines nowe therefore geue me her to wife but his father and mother not knowing that this was the secret worke of y e Lord in Samson did iustly reproue their sonne Samson sayd is there neuer a wife among the daughters of thy brethren and among all my people for thee to take but thou must goe to take a wife of these vncircumcised Philistines No said Sampson geue me her for she pleaseth me well then his father and mother went with him to Timnah where by the way he killed a young Lion that roared vpon him without any weapon neuer told his father and mother what he had done wheÌ„ his father mother were come to Timnah to coÌ„mune talke of y â— matter w t the frieÌ„ds of the womaÌ„ which was so beautiful in SaÌ„psons eyes SaÌ„pson their soÌ„ne weÌ„t vnto y e dead carcas of y e lyoÌ„ which he had slaine therein finding a swarm of bees honie in y e lyons body tooke therof in his haÌ„d came to his father mother gaue vnto theÌ„ to eate but told theÌ„ not where he had it so y e matter of mariage being bargained vpoÌ„ by his father mother y e womaÌ„s friends they married their soÌ„ne SaÌ„pson at his own liking choyse after y e wedding feast as y e maner is his father mother returned home to their own house in Zorah neere to Eshtaol Iud. 13.14 Michas mother Michas mother being an old Idolatresse and supersticious woman dwelling in mount Ephraim in the dayes of Othniel Iudge of Israel on a time was robbed by her own sonne Micha of a xi hundred shekles of siluer which amouÌ„teth in our monie to y e suÌ„me of lxxxi pouÌ„d xiii â— iiii â— or there about which she had laid vp of purpose to make an Idoll therwith And wheÌ„ she missed her siluer shee so cursed baÌ„ned y e theefe y t had takeÌ„ it away in y e hearing of Micha her soÌ„ne y t he could not choose for his mothers quietnesse sake but confesse the felony bewray himselfe vnto her that he was the theefe and therefore sayde vnto his mother The xi hundred shekles of siluer which were taken froÌ„ thee for the which thou curseâ—t and spakest so ill euen in my hearing behold the siluer is with me I tooke it and haue it yet in my possession Then his mother was glad to heare that newes and reioyced greatly saying vnto her sonne Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother shee saide vnto him I had dedicated this siluer to the Lorde of mine hand for thee my sonne to make a grauen molten Image thereof Now therefore I wil giue it thee again so coÌ„trary to y e coÌ„maÌ„dement of God true religioÌ„ she took 200. of y e shekles of siluer gaue theÌ„ to y e founder to make therof a graueÌ„ molteÌ„ image which being done she gaue it to y e idolater Micha her sonne with whom euer after it remayned to the offence destruction of many Israelits who therby forsooke the Lord his true worship fel to Idolatry Iudg. 17.1 Mourning witches There were among the Iewes at Ierusalem in old time certayne foolish womeÌ„ whoÌ„ of a superstition they especially appoynted hyred once a yeere yeerly to goe into y e teÌ„ple there in y e night with fayned teares to mourne and bewayle the death of one Tammuze y e great prophet of y e Idols long since dead and buried which superstitious women mourners by reasoÌ„ of y e custoÌ„e in processe of time made an art occupatioÌ„ of fained mourning insomuch as they wer not only hyred at eueri calamity y t happened amoÌ„g y e people to lameÌ„t for y e same but also they taught their daughters other meÌ„ womeÌ„ to weepe mourne w t fayned teares for y e dead other their miseriesâ— of w t superstitious Idolatrous womeÌ„ mourners y â— Lord by his prophet Ier. in deriding mocking reproching his people y â— Iewes who could not lameÌ„t their own sins speaketh thus Thus saith y t Lord of hosts take heede cal for y â— mourning womeÌ„ y t they may come send for skilful womeÌ„ y t they may come and let theÌ„ make haste take vp a lamentation for vs that our eyes may cast out teares and our eye liddes gushe out of water for a lamentable noyse is heard in Sion crying how are we destroyed and vtterlye confounded for we haue forsaken the land and our dwellings haue cast vs out as though they were weary of vs because of our iniquitie as they did in the last Earthquake 1580. wheÌ„ the neighbors on both sides of the streetes ran out of their houses for feare they woulde fall vppon them and met to gether in the middest of the streetes amazed at the terrible iudgementes of God then presently shaking the earth and driuing them out the which day and time I pray God giue vs grace alwayes to remeÌ„ber that with y e fiue wise virgins wee hauing bearing Lampes full of oyle in our hands we may so watch and expect the comming of the bridegroome that wee may bee readily prepared to meete him and be found worthy through his merites to returne with him vnto the wedding Therefore heare the woorde of the Lorde yee women and let your eares regard the wordes of his mouth and teach your daughters to mourne euerye one her neighbour to lament for death is come vp into our windowes is entred into our palaces to destroy the children without and the young men in the streetes c. Iere .9.17.18.20 Agayne the Prophet Ezechiel was shewed in a vision y e superstitioÌ„ abhomination of these Idolatrous women as they sate in y e temple of Ierusalem saying And y e Lord caused me to enter into the entry of the gate of y e Lords house which was toward y e North behold there sate a woman mourning for Tammuze Ezech. 8.14 Let mothers reade this after the death of their children especially newly married and be comforted Mourning mother As I lay in a traunce in the field saith Esdras I sawe in a vision a woman which mourned sore and lamented with a loude voyce and was grieued in heart and rent her cloathes and shee had ashes on her head Then I left my thoughts where I was occupied and turned me vnto her to
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 BeÌ„iamin therfore thus at last they further deuised saying vnto y e remnaÌ„t of y e BeÌ„iamits 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 resâ—rued 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 BeÌ„iamine 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 husbaÌ„d 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 coÌ„solatioÌ„ But she answered all shal be well so she sadled an Asse weÌ„t towards mount Carmel where the maÌ„ of God was and said to her seruaÌ„t driue apace goe forward stay not for me to get vp except I bid thee when the maÌ„ of God saw her coÌ„ming a farre of he said to Gehazi his maÌ„ behold the Shunamitesse is coÌ„ming yonder gâ—e now I say meet her aske her if she her husbaÌ„d 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 mouÌ„taine she in tokeÌ„ of humility ioy y t she had met with him caught him by his feet which when Gehazi sawe he weÌ„t vnto her to thrust her away but his maister the maÌ„ of God sayde let hâ—r 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 soÌ„ne 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 haÌ„d 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
Wisd. 8 2 c. Desire to heare all godlie talke and let not the graue sentences of knowledge escape thée Let thy mind be vpon the ordinances of the Lord and be continuallie occupied in his commandements so shall he stablish thine hart and giue thée wisedome at thine owne desire Eccles. 6 36,38 Loue the Lord all thy life and call vpon him for thy saluation Ecc. 13 verse 15. Feare the Lord with all thy soule and honour thine elders Eccl. 7 verse 29. Pride is hatefull before God and man and by both doth one commit iniquitie Why art thou proud O earth and ashes Why is earth and ashes proud séeing when a man or woman dieth she is the heire of serpents beasts and woormes The beginning of all pride is to fall awaie from God and to turne away thine hart from thy maker Pride was not created in men neither wrath in the generation of women Pride is the originall of sinne and she that hath it shall powre out abhominations so long till at last she be ouerthrowne For the Lord destroieth the memoriall of the proud and plucketh them vp by the roots but loueth the remembrance of the humble and planteth the lowlie with glorie among them Eccles. 10 7 c. Dishonour not a man or woman in their old age For they were as thou which art not old Eccles. 8 6. Despise not the exhortation of the elders that be wise but acquaint thy selfe with their wise sentences and graue maners so shalt thou bée able to serue euen great men without complaint Eccles. 8 8. Doo no euill so shall no harme come vnto thée depart from the thing that is wicked and sinne shall turne awaie from thée Sowe not vpon the â—urrowes of vnrighteousnesse least thou reape them seuen fold Eccles. 7 1,2 c. Make not manie words when thou art among thine elders neither vse to make anie maner of lie For the custome thereof is not good Eccles. 7 14,13 Stand thou in thy state and exercise thy selfe therein and remaine in thy worke vnto thine age Eccles. 11 20. Get thy selfe praise by modestie méekenesse and chastitie estéeme thy selfe least of all other Who will count hir iust that sinneth against hir selfe Or honour hir that dishonoreth hir owne soule Eccles. 10 verse 29. Followe not thy lusts but turne thée from thine owne appâ—tites For if thou giuest thy soule hir desires it shall make thine enimies that enuie thée to laugh thée to scorne Take not thy pleasure in great voluptuousnesse and intangle not thy selfe with such lewd riotous companie Eccles. 18 30 c. Shée that companieth adulterers and riotous companie shall béecome impudent rottennesse and woorms shall haue hir to heritage and she that is too bold and impudent shall be taken awaie and be made a publike example Eccles. 19 3. Who so reioiceth in wickednesse shall be punished but she that resisteth pleasures crowneth hir owne soule Eccles. 19 5. A maidens garment hir looks hir countenance hir excessiue laughter and going and pride declare what maner of person she is Ec. 19 â—erse 28. and 26,9 A maid that communeth with all men is a scourge of the tongue and a plague to hir soule Eccles. 26 7. There be thrée things hid from me saith Salomon yea foure that I knowe not The waie of an Egle in the aire the waie of a serpent vpon a stone the waie of a ship in the midst of the sea and the waie of a maid or yoong woman with a man Prou. 30 18. An vntamed horse will be stubborne and a wanton wench will be wilfull Eccles. 30 8. Thou maiden that art yoong speake if néede be and yet scarse when thou art twise asked and when thine elder speaketh babble not much but giue eare and be still and for thy good and modest behauiour thou shalt be loued and commended Before thunder goeth lightening and before a shamefast maiden goeth fauour and grace Eccles. 32 8. To auoid fornication let euerie woman haue hir owne husband 1. Cor. 7 2. For it is better to marie than to burne in lust I will saith S. Paule that the yoonger women marie and beare children and gouerne the house and giue no occasion to the aduersarie to speake euill as some doo that are turned back after Sathan 1. Tim. 5 verse 14. I will powre out my spirit saith God vpon all flesh your sonnes your daughters shall prophesie your old men shall dreame dreames and your yoong men shall sée visions and also vpon the seruants and vpon the maids in those daies will I powre my spirit Ioël 2,28,29 Then shall the virgin reioice in the dense and the yoong men and the old men togither For I will turne their mourning to ioie and will comfort them and giue them ioie for their sorowe Ierem. 31 13. Can a maid forget hir ornament Or a bride hir attire Yet my people haue forgotten me daies without number Ierem. 2 32. How streightlie virgins were kept in from men in the old time yea among the heathen that knew not God so that it was a verie hard thing for a man to come vnto them without leaue of their kéeper it doth appeare by the storie of Hester 2. of Thamar 2. Sam. 13 2. How perilous a thing it is for maidens and virgins to vse the common méetings at bridalls faires dansing schooles and plaies it may well be séene by the storie of Dinah Iudg. 21 19. and of the daughters of Silo who therby lost their virginitie chastitie and by Iobs daughters who dansing and banketing lost their liues by sudden death Iob. 1 13. It was counted a great shame in Israel in the olde time for a virgin to die vnmaried and without children and therfore the maids reioiced to be maried Yea the Prophet Dauid reckoneth it among the great plagues of God for a maiden to die in hir virginitie or vnmaried wher he saith The fire consumed their yoong men and their maidens were not giuen to mariage or had no mariage songs Psal. 78,63 Therefore if you will sée how the maidens customablie lamented bewailed the virginitie the space of a moneth together in the mountaines of hir that died a virgin you may read the storie of Iepthas daughter Iudg 11 37. Yoong men and maids old men and babes praise yée the name of the Lord. Psal. 148 12. I am gelous ouer you with godlie gelousie for I haue prepared you for one husband to present you as a pure virgin to Christ. Beware therfore least as the serpent beguiled Eue through his subtilty so your minds be not corrupted from the puritie holinesse perfection and simplicitie that is in Christ. 2. Corinth 2,3 O how faire is a chaste generation with vertue The memoriall therof is immortall For it is knowne with God and with men When it is present men take example at it and if it go awaie yet they desire it it is crowned and euer triumpheth when it hath wonne the reward of
happie shalt thou be Thy wife shall be as the fruitfull vine vpon the wals of thine house Thy children like the Oliue branches round about thy table Lo thus shall the man be blessed that feareth the Lord c. Psal. 128. He that findeth a wife or he that is ioined with a vertuous woman in mariage findeth a good thing and receiueth fauour or is blessed of the Lord. Prou. 18 22. House and riches may a man haue by the heritage of his elders â—ut a discréet woman and prudent wife commeth of the Lord and is his onlie gift Read more in the praise of women Prou. 19 14. Well is him that dwelleth with an huswife of vnderstanding it is one of the ten things that Salomon iudgeth to be happie Eccles. 25 8. He that hath gotten a vertuous woman hath a goodlie possession she is vnto him an helpe and piller wherevpon he resteth Eccles. 36 verse 24. Contrariwise who so despiseth wisedome and discipline is miserable and their works vnprofitable their wiues are vndiscréet and their children wicked and their offspring accursed Marke well this sentence O ye husbands that contemne the word of GOD and neglect the diligent reading and hearing of the same and repent in time and imbrace the Gospell that these curses may be auoided and Gods blessings acquired to your saluation It is a thing verie dangerous both to bodie and soule to match in mariage with an idolatrous and superstitious woman as appeareth by manie notable examples in Scripture especiallie in Salomon Achab and others whose wicked idolatrous wiues brought them to vnspeakable mischiefs and dangers euen to their destruction and wrath of God Read the storie of Iezabel and such like 1. Kings 11 verses 16 21. 2. Chron. 8 c. Also how perilous a thing it is for the husbands to permit their wiues anie thing whereof they be not assured by Gods word For therby they take an occasion to iustifie their dooings and their husbands shall giue an account thereof before God Ye may read in the storie of the idolatrous women of Ierusalem Esai 3,25 c. where GOD plagued the husbands for suffering their wiues to commit idolatrie The like also for permitting their wiues to prance in pride and weare apparell past their degrée and to liue dissolutelie nicelie and vainlie attired to the tempting alluring corrupting and vndooing of other men Read Esaie 3. Therefore saith God If thy wife that lieth in thy bosome entise thée to commit idolatrie and to forsake thy God thou shalt cause hir to be stoned to death yea thine owne hand shall cast the first stone at hir So greatlie doth God detest idolatrie and superstition and the mainteiners thereof be they neuer so néere or déere vnto vs. Deut. 13 6. The prerogatiue of mariage A New maried man by the old lawe of arms hath this priuiledge and prerogatiue by matrimonie that he shall not go a warfare neither shall be charged with anie businesse in the Common-wealth but shall be frée at home one yéere and reioice with his wife that he hath taken Which was permitted them that they might learne to knowe one anothers conditions and so afterward liue togither in godlie puritie as ye may read Deut. 20,7 and 24,5 The first dutie of new maried folks NEw or yoong maried folks ought not licentiousâ—ie to go togither before they haue first vpon their knées secretlie in their chamber commended themselues vnto God by praier after the good example of Tobie and Sara whose praier for this purpose you may read afore in the fift Lampe of Uirginitie Tob. 7,17 and 8 verse 4. The husband ought to praie vnto God diligentlie and often for his wife and children that they may liue godlie and agrée togither So did Isaac for his wife Rebecca bicause she was barren and the Lord was intreated of him and she conceiued and bare him a sonne Gen. 25. So did Tobie for Sara c. The husband ought to instruct and teach his wife the feare of God so did Iacob his two heathen wiues as appeareth Gen. 31,13 Of consenting to the wiues lawfull or vnlawfull acts c. HUsbands must beware how they consent or obeie their wiues in vnlawfull things prohibited by Gods lawe For Adam not so much to please his wife as mooued by ambition at hir persuasion did eate of the forbidden trée in paradise and it turned to his sore punishment For therefore God said thus vnto him Bicause thou hast obeied the voice of thy wife and hast eaten of the trée whereof I commanded thée saieng Thou shalt not â—ate of it cursed is the earth for thy sake Gen. 3 6 11 c. And when they are reprooued for following their wiues follies they must not wickedlie and hypocriticallie vpbraid God and burden him with the fault bicause he hath giuen them such an euill wife as Adam did when he said The woman which thou gauest me to be with me she gaue me of the trée and I did eate Gen. 3 11 c. But in Gods matters and in all things touching vertue and honestie it shall not be amisse if the husband beare his wife patientlie and be ruled by hir aduise as Abraham was at the counsell of Sara in putting awaie Hagar and hir child For true faith must renounce all naturall affection to obeie Gods commandements though pronounced by the mouth of the weaker vessell Gen. 21. Husbands ought not by vnlawfull meanes shifts and silence to put their wiues in danger to saue their owne liues as Abraham Isaac often did by dissembling with Pharao Abimelech and calling their wiues Sara and Rebecca Sisters for feare of killing which turned their wiues to great danger of deflouring and themselues to great rebuke among the heathen Gen. 12 16,26 Of the husbands headship power or souereigntie ouer the wife BUT the husband ought to be the head vaile and defence of his wife to preserue and keepe hir from all dangers For as Christ is the head and Sauiour of his bodie the Church so the husband is the head of his wife and ought to nourish gouerne and defend his wife from all perils and dangers as he would himselfe Ephes. 5 24. Giue not the power of thy life vnto a woman least she ouercome thy strength and so thou be confounded that is let not thy wife haue rule ouer thée For if she once get the maisterie then will she be contrarie vnto thée take awaie thine hart and strength and bring thée to confusion among thine enimies as did Eua to Adam Dalila to Samson Iezabel to Achab Herodias to Herod c. Eccles. 9. Giue the water no passage no not a little neither giue a wicked woman libertie to haue hir will or to go out of dores For if she walke not in thine obedience she shall confound thée in the sight of thine aduersaries cut hir off from thy flesh c. Eccles. 25 27. Giue not thy wife power ouer thée as long as thou liuest and hast breath
had no solemnities in mariage neither did hir children inherit but had a portion of goods or monie giuen them as appeareth by Sara and Hagar and others 1. Chron. 2,46 Harken O daughter and consider and incline thine eare forget also thine owne fathers house and people so shall the King thy husband haue pleasure in thy beautie For he is thy Lord and him oughtest thou to reuerence Whereby is signified that the wife is blessed if being an heathen or infidel she can renounce hir idolatrous and irreligious people and kindred and the loue of hir owne nation and countrie and giue hir selfe wholie to hir Christian husband to loue him hartilie and worship God aright as he doth For most perfect loue ought to be betwéene the husband and the wife euen such and so great as is betwixt Christ and the Church his spouse Psal. 45 10,11 Thou wife forsake not the husband of thy youth For he is thy head vaile defence and guide to gouerne thée and with whom thou shalt be preserued from all danger and from whom thou oughtest not to depart to anie other man but to liue with him and remaine in his subiection And forget not the couenant of thy God that is thy promise made in mariage before God and his Angels Prou. 2 17. Let the husband giue vnto the wife due beneuolence and likewise the wife vnto the husband that is all duties pertaining to mariage 1. Cor. 7 3. Let euerie man haue his owne wife and let euerie woman haue hir owne husband 1. Cor. 7 2. The wife hath not the power of hir owne bodie but the husband and likewise the husband also hath not the power of his owne bodie but the wife 1. Cor. 7 4. Defraud not one another therefore except it be with consent for a time that ye may giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie 1. Cor. 7 5. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same Christ is the Sauiour of his bodie the Church euen so ought the husband to gouerne and nourish his wife from perils Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing Ephes. 5 22 c. Let the wife sée that she feare hir husband Ephes. 5 33. Wiues submit your selues vnto your husbands as it is comlie in the Lord. Colos. 3 18. Let the wiues be subiect to their husbands that euen they which obeie not the word may without the word be won by the conuersation of the wiues while they behold your pure conuersation which is with feare Whose apparelling let it not be outward as with broided heare and gold put about or in putting on of gorgious apparell but let the hid man of the hart be vncorrupt with a méeke and quiet spirit which is before God a thing much set by For euen after this maner in time past did the holie women which trusted in GOD tire themselues and were subiect to their husbands As Sara obeied Abraham and called him Sir or Lord. Gen. 18 12. Whose daughters ye are whilest you doo well not being afraid of anie terrour but willinglie dooing your dutie For your condition is not the woorse for your obedience 1. Pet. 3 1 c. The wiues of Bishops or Ministers also must be honest not euill speakers but sober and faithfull in all things 1. Tim. 3 11. Teach the yoonger women to be sober minded that they loue their husbands that they loue their children that they be discréet chaste kéeping at home not running to and fro without necessarie occasions which is a signe of lightnesse that they be good huswifelie and subiect vnto their husbands that the word of God be not euill spoken of Tit. 2 verse 4. I will saith S. Paule that women araie themselues in comlie apparell with shamefastnesse and modestie not with broided heare or gold or pearles or costlie apparell wherby also curiositie pompe and wantonnesse is condemned which women vse in platting crisping folding or curiouslie curling their heare or trimming their heads But as becommeth women that professe the feare of God so let them adorne and decke themselues with good works 1. Tim. 2 9. Let the woman learne in silence with all subiection For I permit not a woman to teach neither to vsurpe authoritie ouer the man but to be in silence For Adam was first formed then Eue and Adam was not deceiued first but the woman was first deceiued and so became the instrument of Sathan to deceiue the man and was giltie of the transgression Notwithstanding though therefore God punisheth them with subiection and paine in their trauell yet through bearing of children if they continue in faith and loue and holinesse with modestie and be faithfull and godlie in their vocation they shall be saued 1. Tim. 2 11. Againe saith S. Paule Let your women kéepe silence in the Churches For it is not permitted vnto them to speake but they ought to be subiect as also the lawe saith Gen. 3. before And if they will learne anie thing let them aske their husbands at home For it is a shame for women to speake in the Church or congregation and a great disorder therein to suffer the woman to vsurpe that which is peculiar to men 1. Cor. 14 33. She that is maried careth for the things of the world how she may please hir husband 1. Cor. 7,34 Raguel exhorted Sara his daughter saieng Honour thy father and mother in lawe loue thine husband rule well thine houshold kéepe thy familie in good order and shew thy selfe faultlesse Fiue notable points to be obserued of euerie godlie wife towards God hir husband friends familie and neighbours Tob. 10 12,13 The wife is bound by the lawe of matrimonie as long as hir husband liueth to cleaue vnto him without separation Read more title diuorce 1. Cor. 7 39. Rom. 7 2. So then if while hir husband liueth she take another man she shall be called an adulteresse Rom. 7 3. The wife that is found lieng with another man shall die for it bicause she hath broken wedlocke c. Deut. 22 22. Leu. 20 10. If anie mans wife turne to euill and commit a trespasse against hir husband by breaking the bond of mariage and plaieng the harlot so that another man lie with hir fleshlie and it be hid from the eies of hir husband and kept close and yet she be defiled and there be no witneâ—â—e against hir neither she taken with the maner if hir husband be mooued with a gelous mind so that he is gelous ouer his wife which is defiled then shall the man bring his wife to the priest with hir offerings with hir namelie the tenth part of an Ephath of barlie meale but he shall not powre oile vpon it nor put incense thereon For it is an offering
done yet for because this was an extraordinarie and particular act in hir therefore it is no generall example for another to followe or for anie other woman to baptise hir children Read Exo. 4,24,25 1. Macc. 1 verse 63. The mother may giue the name to hir child that is to be christened as well as the father For so did Elizabeth the wife of Zacharie and mother to Iohn Baptist. Luk. 1,60 And manie other women in scripture as Hanna who named hir sonne Samuel 1. Sam. 1 20. Rahel and Leah Gen. 30,6,8 c. It is the mothers dutie especiallie to nurse hir owne children after the good example of old mother Sara Gen. 21â—7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ— daies of hir purification are accomplished by the old lawe she was to bring hir child to the Church there to present it to the Lorde by prayer and to offer hir oblation of thankesgiuing and prayse vnto God for it that it may be holy vnto him So did Hanna the virgin Marie c. Luke 2.22 The tender heart that the mother shoulde beare vnto hir litle childe or infant ought not to sée it to perish vnder hir hande for want of sustinaÌ„ce as Hagar did GeÌ„ 21.14.15 read Iochabds storie Exo. 2.3 Yet the mother ought so farre forth to tender and loue hir child that in benefiting it shée vse not any vnlawful meanes to tempt God as did Rebecca Gen. 27.9 It is the parents duetie to pray heartily and often for their children both in sickenesse and in health and also to praise and laude God for them as his giftes For so did Eua Gen. 4.1 Abraham for Ismael Gen. 17.18 Sara Gen. 21.6 Manoah Iudg. 13.8 Dauid Hanna 1. Sam. 2. all Zacharie Luk. 16 8â— the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌ„t Math. 15.22 Mark 7.14 It is the duetie of parents to blesse their children and wish them al good a paterne whereof they haue in Gene. cap. 48.15.20 Iacob Numb 6.24 It is the mothers office as well as the fathers to instruct hir children with preceptes good doctrine so did Bethshiba teach her sonne Salomon Prouer. 31.1 as you may reade in hir story The mother that hath a diseased or sicke childe ought first with the woman of Canaan and Dauid the Shunamatesse c. to carrie it to Christ to be cured Math. 15.22 1. Sam. 12.16.2 King 4.18 The mother ought not to aske preheminence at Gods hande for hir children as did the mother of Zebedyes sonnes Math. 20.20 No small sorowes gréeues crosses and aduersities doe peerce the heartes and accompany the bodies and mindes of a naturall louing mother for their children as may appeare in the blessed virgin Mary Hagar c. Iocabed Exod. 2.3 Luke 2.35.41 Gen. 21.16,17 c read after Eccle. 42. The mother ought to comfort hir sorowfull childe with swéete words and to wipe their teares off from the eyes of their daughters that are afflicted so did Edna to hir daughter Sara Tob. 7.17 The parents of Susanna c. Can a mother forget hir chylde that she bare and not haue compassion on the sonne of hir wombe Esai 49.15 No Rachel can not chuse but weepe and take on for hir children neither can shée be comforted if they be not aliue Iere. 31.15 Math. 2. 18. Wretched is the state of that mother that is forced to curse complaine and findeth fault with her owne children as appeareth in 2. Esdra 2.2 Thou shalt not discouer the shame of thy daughter in lawe nor of thy sonnes wife nor of thy soÌ„nes daughter nor of thy daughters daughter For the man that doth so they both shall die the death because they haue wrought wickednesse and abhomination in Israel their blood shall bee vpon them Leuit. 18.10.20,12 Shée that lieth with her sonne in law shal be burnt to death with fire Leuit. 20.14 Thou shalt not make thy daughter common to cause her to bée a whore least the lande also fall to whoredome and be full of wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll For whosoeuer hee bee that offereth his children to Molech and bringeth them vp in superstition and idolatrie he shall die the death and I will set my face against that father or mother and cut him off from among my people because he defileth my Sanctuarie and polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie thou shalt not consent vnto him or hir nor heare them neyther shall thine eye pitie them nor shewe mercy nor keepe their secretes but thou shalt euen kill that Idolatrous child thyne hande I say shall bée first vpon him to cast the first stone at him to put him to death because he hath gone about to thrust thee a way from the lord thy God c. Thus we sée that all naturall affection must giue place to Gods honour For God is honoured in destroying them that rob him of his honour Deut. 13.6 And he that loueth sonne or daughter more then me saith Christ is not worthy of mee Math. 10.37 And whosoeuer shall forsake house and lande wiâ—e and childe for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life Math. 19,29 Yea the father ought not to spare the child nor the child the father in Gods matters as we haue example in Leuy who preferring Gods glory to all naturall affection spared not his owne children and kindred that committed Idolatrie but shewe them at Moses commaundement Exod. 32.30 And in Asa who put downe Macha his owne mother the Queene from hir Royall estate and dignitie because shee had made an Idole in a groue and worshipped it contrarie to Gods lawes 1. King 15. 12. It is abhomination before God for parentes to make their sonnes priests of purpose to worship idols and commit idolatrie in their own houses as that idolatrous woman Michas mother did Iudg. 17. Thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy beast nor thy straÌ„ger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ— Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine to haue an euill child taken away by death according to iustice Read in Children Deut. 21.18 Fathers mothers ought both to know Gods iudgemeÌ„ts laws to declare theÌ„ to their childreÌ„ after the example of Abraham of whom God thus sayde I knowe him that he wil commande his sonnes and his housholde after him that they keepe the way of the Lorde to doe righteousnes iudgemeÌ„t y t the Lord may bring vpoÌ„ him that blessing that he hath promised
Gen. 38.26 If a woman vowe a vowe vnto the Lorde in hir fathers house in the time of hir youth and hir father heare hir vowe and hold his peace concerning hir then all hir vowes shall stande and hir bonde be good because hir father hath approued hir vowe and bonde by holdyng his peace but if her father by not approuing or consentyng to her vowe disalowe hir the same daye that hée heareth of hir vowe or bonde then they shall not bée of value and the Lords will forgiue hir because her father disaloweth hir vowe so made to huâ—â—ble hir soule and to mortifie it by abstinence or other bodyly exercise Whereby we sée howe the father hath authoritie to breake the vowes of his children made euen to God so long as they are single vnder his tuition but being married he hath no such authoritie For then the husband is to approoue or disproue the same as appeareth Leuit. 30.4 Giue not thy sonne thy wife thy brother nor friend power ouer thée while thou liuest and giue not away thy substaunce and goods to any other in thy life time least it repent it and thou be fayne to aske the same of them againe as long as thou liuest I say and haste breath giue not thy selfe ouer to any person For better it is that thy chyldren shoulde praye vnto thée then that thou shouldâ—st bée faine to looke vp to the handes of thy children At the time when thou shalt end thy dayes and finishe thy lyfe distribute thine heritance Eccle. 33.18 c. reade Gene. 25.5 Tob. 8. 21. If a man die and haue no sonnes then hée shall leaue his inheritaunce vnto his daughters and for default of daughters to his brethreÌ„ for lack of brethren to his fathers brethren c. Leuit. 27.8 read more Deut. 21.15 Galat. 4.36 The fathers vse to lay vp and prouide for the childreÌ„ and not the children for the fathers 2. Cor. 12.14 That parents may modestly mourne for the losse death or calamitie of their children so farre forth as they preferre not naturall affection to gods will it may appeare by many examples in holy scripture namely in Iacob Gen. 37.3.43,36 Aaron Leuit. 10.19 in Dauid 2. Sam. 19. in the Shunamyt 2. King 4.18 In Iob. 15,20 before Iere. 31.16 in Rachel The father being a Priest might not mourne for his daughter if she were married For being married she seemed to be cut off froÌ„ his familie but béeing a virgin and so dying hée might by Gods lawe mourne and lament for her death as appeareth Leuit. 21.3 Finally it is the duetie of all godly parentes as in their life to instructe and teache them Gods lawe so likewise when they lye in their death beddes to call their chyldren before them and to blesse them and to giue them ghostly admonitions and godly lessons to the glory of God and the amendement of their liues after the example of Iacob GeÌ„ 48. 49. of Dauid 1. King 2.2 of Iob. 15. of Tob. 4.2.5.16 of Mathathias 1. Mac. 2.49 of Antiochus 1. Mac. 6.14 The mother of the seuen brethrâ—n c. 2. Mac 7.20 and many moe The Daughters and childes duetie to her Parentes HOnour thy father and thy mother that thy dayes may be long in the land which the Lord thy God giueth thee Deut. 5.16 Exod. 20.12 Shee that smiteth her father or mother shall die the death and be slaine for it Exod. 21.15 Shée that curseth her father or mother shall bee put to death for it Exod. 21,17 Leuit. 20.9 If a priestes daughter fall to playe the whore shée polluteth her father thereâ—ore shall shee be burnt with fire Leuit. 21.9 The daughter that woorketh follie in Israel by playing the harlot or whore in her fathers house and is not founde a virgin shall bee brought forth to the doore of her fathers house and the men of the Citie shall stone her with stones to death Reade tit virg Deut. 22.21 Shée that mocketh her father or mother bringeth the cursse of God vpon her selfe as did Cam. Gen. 27.12 Thou shalt not vncouer the shame of thy father by lying with him the childe that so doth shall die the death her blood shall bée vpon her Leuit. 18.7 20,11 Lottes two daughters did so of whom came the wicked cursed generation of the Moabites Benammyts Gen. 19. Cursed is shée that lyeth with her father in lawe and committeth such villanie Deut. 27.23 so did Tamar Gen. 38.9 Cursed is shée that curseth or contemneth her father or her mother Deut. 27.16 Ye shall feare euery child your father and your mother Leuit. 19.3 If a man haue a daughter that is stubborne and disobedient which will not hearken vnto the voyce of her father and mother and they haue instructed her and chastened her and shée will not obey them nor be ruled by them then shall her father and mother take this their stubborne daughter and bring her out to the elders of the citie and vnto the gates of the place where shée dwelleth and shall say vnto the elders of her citie This our daughter is stubborne insolent and disobedient and shee will not obey our admonitions shée is a riotour and a drunkard a gadder abroade and of a shamelesse behauiour Then all the men of the citie shall stone her with stones vnto death in token that to disobey the parents is most horrible so thou shalt take away euill from among you that all Israel may heare and feare my iudgements or lawes Deut. 21.18.19 c. Woe bee to that childe that disobeyeth and rebelleth against father or mother refusing to bée corrected for amendement Esay 45.10 Woe bée to that daughter that riseth vp or rebelleth against her owne father Gen 30.14 And woe also bée to that daughter in lawe that striueth with her mother in law Mich. 7.6 Such were Iudith Bashmath the two daughters in lawe of Isaack and Rebecca Gen. 26.35 The child that robbeth father or mother saith it is no sinne thâ— same child is y e companion of a murderer or destroyer Prou. 28.24 So did Rachael steale away her fathers Idols Gen. 31.19 The child that robbeth the father or shutteth out the mother is a lewde and an vnworthy shamefull child Prou. 19.26 Pouerty shame is to that child that refuseth instructioÌ„ will not abide correction but that childe that regardeth discipline and geueth eare to the information of the parents shal come to honour Pro. 13. â— 18 Who so laugheth their father to scorne and set their mothers commandement at nought the rauens of the valley plucke out their eyes and deuoured bée that childe of the young Eagles Prouerbs 30.17 Shée that curseth her father or mother her light shal be put out in the depth of obscure darknesse Prou. 11.20 Shée that is a companion of riotous men and vseth banqueting with gluttons shameth her father Prou. 7.28 so did Dinah Gen. 34. 4. and Lots two daughters Gen. 19 32. Solomen Mark
of the wise and despise not any counsell that is profitable Blesse thy Lorde God alway and desire of him that thy way may be made streight and that all thy purposes and counselles may prosper Feare not my daughter if thou be poore For the Lorde giueth all good thinges and he humbleth whom he will and as he will Content thy selfe I saie with thy poore estate For thou hast many thinges if thou feare God and flie from sinne and doe the thing which is acceptable vnto him Now therfore my daughter remēber these cōmaundements precepts neither let thē at any time depart out of thy mind Tob. 4. all A vertuous child shal haue rule vnder her mother gouerne by hir authoritie so did Sara Raguels daughter rule and guide hir fathers house as mistresse and correct and beate his maides for their faultes Tob. 3.9 She that loueth father or mother more then me saith Christ is not worthie of me Mat. 10.37 Whosoeuer shall forsake house and lande father or mother husbande and children for my names sake saith Christ shee shall receiue a hundered folde more and shall inherite euerlasting life Math. 19.29 Woe be to those children that fulfill the measure of their fathers iniquitie Mat. 23.32 God hath commaunded saying Honour thy father and mother And he that curseth father and mother let him die the death Mat. 15.4 Geue to all men their dutie feare to whom feare is due honor to whom yee owe honour Rom. 13.7 Saint Paule reckoneth those children that are without all naturall affection and disobedient to their Parentes among the wicked ones and reprobate that know not God whom God hath deliuered vp vnto a reprobate minde to commit all maner of sinne and wickednesse Rom. 1.30 Know this y t the law is geuen vnto y e lawlesse disobedient to the vngodly to murderers of fathers mothers to whoremongers harlots liers c. to take vēgeance on al such woorkers of wickednes cōtrarie to wholesome doctrine and admonition 1. Tim. 19. This knowe that in the last daies shall come perillous times for men shall bée disobedient to parentes without naturall affection 2. Tim. 3.1 The sonne shall be at variance against the father and the daughter against the mother the daughter in law against the mother in law and a mans enemies shall be they of his owne houshold Math. 10.34 What childe is it whō the father chasteneth not if then ye be not vnder correction then are yee bastardes and not children Geue therefore due reuerence vnto those your naturall parentes of your bodies which haue begotten you despise not their chastisement which correct you chasten you a few daies euē after their owne pleasures for your profite Heb. 12.5 Yée children obey your parentes in all things which are in the Lord. For this is well pleasing vnto the Lorde and right Col. 3.20 Honour thy father and mother which is the first commandement with promise that it may be well with thée and that thou maiest belong on earth Ephe. 6.1 That the childe ought not to marie or make priuate contracts without the consent and knowledge of the parentes it is manifest by manie examples in holie Scripture as in Rebecca Gen 24. 49. Sara the wife of Tobit Tob 6.12 c. in Dinah Gen. 34.4 Thamar Gen. 38.9 It is the duetie of that childe whom the father or mother dearelie loueth as most déere vnto him or chiefe of the kindred to laie his or hir hande vpon hir fathers or mothers or kinsmans eies in their departure and to shut or close them vp when he dieth for so did Ioseph as it was prophesied vppon his father Iacob Gen. 46.4 So did also Tobit close the eyes of his father and mother in lawe Tob. 14.15 The office and duetie of Maisters and Maistresses or Dames towardes their seruantes and maides IF thy brother an Hebrwe or an Hebruesse or euen Christian sell or hire himselfe to thee and serue thee sixe yeeres euen in the seuenth yéere thou shalt let him or hir goe out free from thee paying nothing for their freedome or libertie if he came himselfe alone not hauing wife nor children hee shall goe himselfe alone if hee were maried then his wife shall goe out with him free if thou his maister haue geuen him a wife and shee hath borne him sonnes and daughters the wife and her children shall bée thine till hir time of seruitude bée expired which is till the seuenth yeere or the fiftieth yeere beeing the yeere of Iubilie but her husbande thy seruaunt hee shall goe out himselfe alone if hee will But if the seruaunt say this I loue my maister or mistresse my wife and my children I will not goe out free alone then thou his maister shalt bring him vnto the Iudges and set him to the doore or to the postes where the iudges sitte and shalt bore his eare through with a naule in tokē that he shall serue thée vntill the yéere of Iubilie that is for the terme of 50. yéeres And vnto the mayde seruant thou shalt doe likewise Exod. 21.2 Deut. 15.12 Likewise if a man constrayned eyther by pouertie or els to the ende that the master shoulde mary her sell his daughter to be a seruant shée shall not goe out as the men seruantes doe For if shee please not hir master who hath betrothed hir to himselfe then shall he cause another man to buy hir of him by geuing him money so to doe For he shall haue no power to sell hir to a strange people séeing he dispised or defloured hir But if he haue betrothed hir vnto his sonne he shall deale with hir according to the custome of the daughters and geue hir dowry and if afterward he take for his sonne another wife yet shall he not diminish hir foode hir rayment and recompence of hir virginitie but if he doe none of these thrée that is neyther mary hir himselfe nor geue another money to buy hir nor bestow hir vpon his sonne then shall shée goe out frée paying no money Exod. 21.7.8 c. If thy brother also that dwelleth by thée bée impouerished and be solde vnto thee thou shalt not compell him to serue as a bond seruant but as an hyred seruant and as a soiourner hee shall bee with thee hee shall serue thee vnto the yéere of Iubilie that is 50. yéeres then shall he depart from thée both him and his children with him shal returne vnto his famelie possessiō of his fathers For they are my seruants whom I brought out of the lande of Egypt they shal not bee solde vnto perpetuall slauery as bondmen are sold neither shalt thou rule ouer them cruelly but shalt feare thy God Leuit. 25.39 Thy bond seruant also and thy bondmayd which thou shalt haue shall be of the heathen and strangers y t are rounde about thée of them shall yée buy seruants maids to be bōdmen or bondwomē not of thine owne people or natiō Moreouer
no sinne neither was there guile found in his mouth who when he was reuiled reuiled not againe when hée suffered he threatned not but committed it to him that iudgeth righteously 1. Pet. 2.18 Euen so doe yée knowing that Gods eye obserueth what iniurie soeuer your masters or dames either thinke say or doe against you so reuenge it Yée seruants let your loue to God and man whome yée serue â—ée without dissimulation abhorre that which is euill cleaue diligeÌ„tly vnto that which is good Bée not slouthfull to doe your seruice but be faithfull in heart and feruent in spirit seruing the Lord reioysing in hope of Gods blessing patient in your sufferings continue in feruent prayer both for your selues your masters c. Rom. 12.9 c. O yée seruants know yee not that to whomsoeuer yée hire giue your selues as seruants to obey his seruants yée are to whome yée obey whether it be of sinne vnto death or of obedience vnto righteousnesse yes bée yée well assured that yée cannot be iust which doe not obey God and in him your bodily masters and dames and that eueâ— from the heart vnfeignedly as the true seruants of righteousnes and as those y t wholy giue theÌ„ their meÌ„bers as seruants to holmes cleanenesse all maner of godlines remeÌ„bring that the wages of sinne is death to all y t giue their meÌ„bers as seruants to vncleannes disobedience and iniquitie to commit iniquitie vpon iniquitie Româ— 6.16 No man can serue two masters For either hée shall hate the one and loue the other or els leane to the one and despise the other Mat. 6.24 The eyes of a manseruant must euer looke vnto the handâ— of his master and bée diligent to attend vpon them and the eyes of an hand maiden must looke vnto the hand of hir mistres to wait attentiuely vpon hir and they both ought continually to waite vpon the Lorde their God and call vpon him for mercy and grace to accoÌ„plish their duties to his glory Psal. 123. A discréete seruant shall haue rule ouer a lewd sonne and he shall deuide the heritage among the brethren that is shal be made gouernour ouer the children Prov. 17.2 That seruant that honoureth not the sonne the same honoureth not the â—ather his master which hath entertained him Iohn 5. 23. Hée that kéepeth the fig trée shall eate the fruite thereof so hee that waiteth diligently vpon his master shall come to honour Pro. 27.18 Séest thou not that they which bée diligent in their businesse stande before Kinges and not among the simple people Prou. 23.29 Unto the seruant that is wise shall they that are frée doe seruice Eccle. 10.26 Hée that is wise in his businesse shall finde good and hee that trusteth in the Lord he is blessed Prou. 16.20 Who so is a faithfull and wise seruant him shall his master make ruler ouer his houshold to giue them their portion of meate in due season yea blessed shall that seruant be whom his master when hée commeth shall find diligent watchfull and faithfull in doing his dutie For verily hée shal be made ruler ouer all his masters goods Mat. 24.45 But as for the euill froward natured seruant which saith in his heart â—ush my master doth deferre his coÌ„ming beginneth to smitâ— his fellow seruants and maides to eat and drinke with the drunke and to bée drunke also with tipling banqueting in his masters absence that wicked seruants master will come in a day when he thinketh not at an houre when he is not aware of and will cut him off and thrust him out of his doores and giue him his portion with hypocrites and rebels Math. 24.25 Luke 12.42 The good seruant that hath béen faithfull ouer litle of his masters goods employed it to y e best commoditie most profite of his master that he could in way of honestie good dealing shal be made ruler ouer much be receiued into his masters house to bee partaker of y e same true gotten goods commoditie with ioy But that euill vnprofitable seruant y t shall impudently say thus master I know y t thou wast an hard maÌ„ reaping where thou sowedst not gathering wher thou strowedst not I therefore being afraide of thy cruell hard dealing went hid my talent or goods which thou deliueredst me in y e earth behold yet héere is thine own but wtout any increase or profite That slothfull and idle seruant I say that hath béen nothing profitable to his master nor aduantaged him ought towards his meat drinke wages shall haue that taken away which was giuen him to vse and he shal be cast out as an vnprofitable meÌ„ber into vtter darknes wher shal be wéeping gnashing of téeth as it is in the parable Math. 25. 14. Luke 19.12 The diligence of the seruants to please their masters causeth theÌ„ to become most deare vnto their masters dames to lacke nothing that may do them good as yée may reade of the Centurion who gaue this good report of his seruants for their diligence that hée could not so soone bid them goe but they ran come but they made hast came doe this or y t but they did it faithfully and therefore he made his earnest prayers vnto God for them when they were sicke to heale them neither did they want any thing that was necessarie for their preseruation or maintenance Mat. 8.9 A seruant or labouring man y t is giuen to drunkennes shall not bée rich he that maketh not much of small thinges committed to his charge shall fall by litle litle into pouertie himselfe Eccle. 19.1 The Ceremonie that was vsed in olde time y t the seruant shoulde put his hand vnder his masters thigh sweare vnto him fidelitie declareth y e seruaÌ„ts obedience towards their masters y t they should vow to be faithfull loyall true vnto theÌ„ in al their affaires as appeareth Abrahams seruant did Gen. 24.2.9 And that they should diligently pray prayse God for their master all his they haue example in the same Abrahams seruant who did so Ge. 24.12.47 The fidelitie that all godlie seruauntes owe to their masters and dames ought to cause them euer to preferre their masters businesse and affayres to their owne necessitie as did that good olde seruant of holie AbrahaÌ„ who would neither eate nor drinke vntill hée had done his masters affaires thorowly In whom also is liuely set foorth the condition and obedience of all faithfull and trustie seruants for imitation and example to be followed of them Gen. 24.33 As also in the persoÌ„ of Iacob that serued Laban so faithfully many yéeres Gen. 30. And in the person of Ioseph y e faithfull vertuous chast seruant of Potiphers Gen. 39.41 And in the holie man Dauid that so ofteÌ„ endured the crueltie of his master king Saul 1. Sam. 20. c. That they are blessed which haue their education with good men
anger my wrath shall be poured vpon this place vpon man vpon beast vpon the trée of the fielde vpon the fruit of the ground and it shall burne and not be quenched And thou shalt not pray for this people neither lift vp crie or prayer for them neither intreate me for I wil not heare thée but wil surely punish their wickednes which remaine in their obstinacie against me and wil not obey my worde and worship mee according to the same Ierem. 7.17 c. Moreouer Ieremiah saide vnto al the people to al the women Heare the word of the Lord all Iudah that are in the land of Egipt thus speaketh the Lord of hosts the God of Israel saying Ye your wiues haue both spoken with your mothers and fulfilled with your hand saying we will performe our vowes y â— we haue vowed to burn incense to y e quéene of heauen to poure out drink offering to her c. as verses 16.17.18.19 ye may reade more at large in y e liues stories Ye wil performe your vowes do the things y t ye haue vowed wherinye haue coÌ„mitted double euil in making wicked vowes in performing the same after your owne vaine fancies Therefore c. Behold I haue sworn by my great name saith the Lord y t my name shal no more be called vpon by the mouth of any man of Iuda in all the land of Egipt saying the Lord liueth And beholde I will watch ouer theÌ„ for euill not for good all men of Iuda shal be consumed by the sworde and famine vntill they be vtterly destroied which declareth an horrible plague towards Idolaters séeing that God will not vouchsafe to haue his name once mencioned by such as haue poluted it and that their wiues shal be made widowes children fatherlesse c. Reade the whole chapter at large Iere. 44.25 c. The womeÌ„ that lay vp the things offered vnto Idols that bring gifts to the gods of siluer gold wood and cloath theÌ„selues with the garments of those images and y e meÌ„struous womeÌ„ or they in child-bed y t touch their sacrifice offered to these idols of gold siluer or stone Al such womeÌ„ that worship images I say for their idolatrie coÌ„mitted are full of reproofe and shal be vtterly confounded as yee may reade in Baruc. 6.27.28.29.32 If thy brother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thée secretly saying Let vs goe and serue other gods which neither thou nor thy fathers haue knowen c. Thou shalt not consent vnto him or her nor heare her neither shal thine eie pitie her nor shew her mercy nor kéepe her secrete but thou shalt kil her thine hand shal be first vpon her to put her to death then the hands of all the people and thou shalt stone her with stones that she die that al Israel may feare do no more such wickednes to go about to thrust thée away from the Lord thy God to worship him only Deut. 13.6 If there be found among you in any of your cities maÌ„ or woman y t hath wrought wickednes in the sight of y e Lord thy god in traÌ„sgressing his couenant hath gone serued other gods worshipped theÌ„ as the Sun or the Moone or any of the hoast of heauen which I haue not commanded and it bee told vnto thée that art the magistrate then shalt thou enquire diligently and if it be true and certaine that such abhominatioÌ„ is wrought in Israel Then shalt thou bring forth y â— man or that woman which haue coÌ„mitted that wicked thing vnto thy gates whether it be man or woman shalt stone them with stones till they die c. Deut. 17.2 The great whore of BabyloÌ„ y e mother of spiritual whoredoms idolatrie abhominatioÌ„s of the earth which womaÌ„ is drunkeÌ„ with the blood of the Saints Martyrs of Iesus Christ eueu she which is become the habitation of Diuels and the holde of al foule spirits a cage of euery vncleane hateful bird with whoÌ„ the kings of the earth haue coÌ„mitted spirituall fornication by idolatrie of whose golden cup ful of the wine of superstition wrath filthy pleasures al nations of y e earth haue drunkeÌ„ very déepe Finally she y t so proudly glorifieth herselfe liueth in pleasures She I say y t boasteth so gloriously arrogantly like a strumpet saith in her heart I â—itt being a quéene am no widow neither shal I sée any mourning EueÌ„ that proud whore of BabiloÌ„ I say shal sodenly fall downe to the ground be rewarded douâ—â— according to her idolatrous works be tormeÌ„ted with sorowe griefe yea therfore shall all her plagues come at once in one day euen death torment sorowe vexation and faâ—mine And all nations shall hate this idolatrous whore and make her desolate and strippe her naked and shall â—ate her fleshe to the bone and burne her vp altogether with fire For strong is the Lorde God which will condemne her And all her merchantes and louers the whole route of idolatrous men and women shall cast dust on their heades and make great lamentation for her fall howling roaring crying wéeping and wailing saying Alas alas the great citie Babylon the mightie Citie y t faire bewtifull woman alas how in one minute of an houre is thy iudgement come from the Lorde and she made desolate and confounded But O heauen reioyce at her destruction and O yée holy Apostles Prophetes and blessed Martyres of God whose blood hath béen cruelly shed by her in her triumph yée in her ouer throw and confusion for God hath giuen your iudgement on her and reuenged your cause in thus plaging and punishing her for her abhominations idolatrie and persecution Reuela 17.18 The women y e waxe wanton against Christ forgetting their vocation and breaking their first faith that is which leaue their charge and forsake their religion whiche they professe breake their faith and promise made to God and their husbandes to the great slaunder of the Church and dishonour of God and others euill example and that gad abrode idlie from house to house euermore learning and neuer learned like pratlers and busie bodies speaking thinges that are not comelie nor womaÌ„lie eueÌ„ such womeÌ„ I say which thus are turned backe after Satan irreligion and are waxen wanton against Christ haue the greaâ—er damnation and shall therefore bée iustly punished with euerlasting death 1. Tim. 5.11 c. Hast thou not seene this O sonne of man saith the Lord to Ezechiel how the women sitte in the temple mourning for TaÌ„muze the Prophete of the idols all the night long and worship the Sun with their faces towardes the East Hast thou séene this abhomination O thou sonne of man and is it a small thing to the house of Iuda to commit these
vnrighteousnes fornication wickednes and not regarding to knowe God nor follow his lawes but commit al abhomination euen with gréedines shal worthily tast of death euerlasting Rom. 1.16.2 c. If a woman suspected of her husband to be an harlot bee tried by the law of ielousie to be poluted with other men and to haue trespassed against her husband then shall her belly swel and her thighs rot and she shal be an accursed creature among her people and beare her iniquitie as appeareth Num. 5.27 in wiues If a bond maide affianced to an husband not redéemed nor made free lie with an other man shee shall bée whipt and scourged for it but not die the death because shee is not made frée Leuit. 19. 20. And if a maide betrothed to one man be found lying with another then she shall be compelled to be his wife with whom she lay but if her father refuse to giue her vnto him then shall hee that lay with herâ— giue vnto her father 50. shekels of siluer according to the dowry of virgins as yée may reade in virgins Exod. 22. 16. Deut. 22. 18. If a woman put away from her husband and be married to another shee committeth adulterie and shall surely be plagued as an adultresse reade Mark 10. 12. in deuorce There shall bée no whore of the daughters of Israel neither shall there be any whoremonger of the children of Israel Thou shalt neither bring the hyre of a whore nor the price of a dog into the house of the Lorde thy God for any vowe for euen both these are abhomination vnto the Lorde thy God Deut. 23.17 c. Euerie woman that is an harlot or an adultrous woman that forsaketh her husbande and lyeth with other men shall be troâ—en vnder foote as myre or dounge of euerie one that goeth by the way Eccle. 9.9 The women that sitte in the stréetes girded with cordes and burne strawe or brome and are drawen away and lie with suche as come by and after casteth her neighbour in the téeth because she was not so worthilie reputed nor her cord broken euen such shameles harlots are néere all reproofe and shame and shall bee confounded Baruc. 6.42 Thus shall it goe with euery wife that leaueth her husband and getteth inheritance by an other stranger whom she hath married after diuorce c. Shee shal be be brought out into the congregation and after examination made of her wickednesse shee shall bee punished in the stréetes of the citie and shall bee chased like a young marâ— fole When she thinketh not vpon it shee shal be taken and brought to punishment Thus shall shee be put to shame and open rebuke of euerie body yea examinatioÌ„ also shal be theÌ„ made of her childreÌ„ had in adulterie and they shall not take roote nor her branches bring foorth anie fruite A shamefull report shall shée leaue behinde her and her dishonour and reproch shal be not bee put out and that because shee woulde not vnderstande the feare of the Lorde but hath béene disobedient to the lawes of the highest trespassed against her owne husband and gotten children by playing the whore in adulterie by other men And they that remaine shall knowe by her example and punishment that there is nothing better thâ—n the â—eare of the Lord nor nothing swéeter then to take â—éede to the commandements of the Lord. Eccle. 23.17 c. reade more in diuorce If two men striue together fight the wife of y e one come put â—oorth her hande and take the other man by the priuities to pull hym from her husbande then shalt thou cut of her hande thine eye shall not spare her whiche lawe importeth that godlie shamefastnesse ought to bée preserued for it is an horrible thing to sée a woman manly and past shame Deutetonom 25.11 And Salomon saith that she that is impudent too bold shall be taken a way and made a publike example of great reproch Eccle. 19.3 If a woman put apart for her naturall disease vncouer her shame and open the fountaine of her blood by lying with a man shee shall die the death and bée cut off for her vncleannesse Leuit. 18. 19. â—0 18. The woman shall not weare that which perteineth to the man neither shall a man put on womens raiment for all that doe so are abhomination vnto the Lord God Deut. 22.4 If a maide or a wife vowe a vowe either by othe or solemne promise and thereby binde her selfe to mortification abstinence or otherwise then if the same vow bonde or promise bée afterward confirmed by the father or husband and shee notwithstanding brake it shée shall bee sure to beare her iniquitie for it is sinne in her and the Lorde will surely require it of her and will not forgiue it So also is it of a vowe made by a widowe or divorced woman without confirmation as yee may reade Numb 30. Deut. 22.21 in maydes wiues c. Furthermore thus saith the Lorde If thou wilt not obey the voyce of the Lorde thy God to keepe his commaundementes and his ordinances which he commandeth thée This curse among many other shall come vpon thee and thy women pursue you and ouertake you The tender and daintie woman among you whiche neuer woulde venture to set the sole of her foote vpon the grounde for her softnenesse and tendernesse or nicenes shall bee gréeued at her husbande that lieth in her bozome and at her sonne and at her daughter and at her after birth that shall come out from betweene her feet and at her children which shée shall beare for when all thinges lacke shée shall eate them secretly during the siege and straightnesse wherewith the enemie shall besiege thée in thy Cities as came to passe in the dayes of Ioram king of Israell 2. King 6.29 And when the Romaines besieged Ierusalem when hunger so bit their women that they were readie to eate their owne children before they were borne and being borne did most vnnaturally deuoure them Deut. 28.45.56.57 Let the harlot and shee that of long time hath accustomed to play the whore adultresse take away her fornications out of her sight and her adulteries from betweene her brestes by earnest and spéedy repentaunce least if shée continue so still in her filthines I strip her starke naked as euer she was borne and slay her through beggerie and penurie Hosee 1.2.3 The harlot that forgetteth mee saith the Lorde and thus saith to her selfe I will goe after my louers that giue mee my bread and my water my wooll and my flaxe my oyle and my drinke that is my wealth aboundaunce euen her way will I stop with thornes and make an hedge that shee shall not finde her paths though she followe after her louers yet shall shée not come at all though shee séeke them yet shall shée not finde them for I will so punishe and plague her and bring her into such streigthes and afflictionsâ— that shée shall
haue no lust to play the wanton saith the Lord by his Prophet Hos. Furthermore I will haue no pittie vpon her children for they be the children of fornication euen bastardes be gotten in adulterie Hosea 2.4.5 Yea I will visite vpon her the dayes of her shame and will discouer her leudnesse in the sight of her louers and no man shall deliuer her out of my hande Hosea 2.4.5 c. Because by swearing and lying and killing and stealing and whoring they breake out and blood toucheth blood and whoredome and wine take away their heart Therfore I will visite their waies vpon them and rewarde them their déeds for they shall eate and not haue ynough they shall commit adulterie and yet hauing manyâ— wiues shall not increase w t children as they hoped because they haâ—â— left off to take héede to the Lorde Yea therefore your daughters shal bée harlots and your spouses shall bee whores for I will giue them vp to their lustes so that they shall dishonour theyr owne bodyes because they haue dishonoured mée saith the Lorde neyther will I visite nor correct your daughters when they are harlottes nor your spouses when they are whores to amendement but will let theÌ„ run headlong to their owne damnation for they themselues are separated with harlots and sacrifice with whoores therefore the people that play the harlots and doth not vnderstande shall fall into vtter destruction Hose 4,10.11.13.14 Their abhominations are according to their louers for the spirite of fornication hath caused them to erre and they haue gone a whooring from their God Woe therefore vnto them and to their children for I will depart from them and will destroy their children euen from the wombe and from the conception and thoughe they bring vp their children yet I will depriue them from being men for they shall bring foorth their children to the murtherer and though they bring foorth yet will I slay euen the dearest of their bodie wherefore the prophete séeing the great plague of God like to come vpon those women of Ephraim and Iuda prayeth to God to make them barren rather then that this great slaughter shoulde come to their babes and children saying O Lorde giue them what wilte thou giue them giue them a barren wombe and drye brestes Hose 9â—10 c 4.12 Finally the Lorde encreaseth the plague because of the arrogancie and pryde of the women which gaue them selues to all vanitie nicenesse and dissolutenesse saying by his prophete Esay thus Because the daughters of Sion are waxen proude and hawtie and walke with stretched out neckes and with wanton eyes walking and mincing tripping nicely as they goe and making a trickling with their feete Therefore shall the Lorde make the heades of the daughters of Sion balde and the Lorde shall discouer their secreete partes and filthinesse In that day shall the Lorde take away the ornament of the corked slyppers and the caules and the round tyres much after the fashion of the Moone the swéete balles and perfumes the bracelets and the bonets the muâ—â—ers and the maskes the tyres of the head and the sloppes the headbandes and the tabletes the eareringes the handringes and the nose iewels the costly apparell and the vayles the wimples the crisping pinnes and the glasses the fine linnen the hoodes and the lawnes And in steade oâ— swéete sauour there shal be stinke and in steede of a girdle a rent in steede of dressing the haire and wel setting or curling it baldnes and in steede of a stomachar a girding of sackcloth and in steede of beautie sunburning Thy men also shall fall by the sworde and thy strength in the battell Then shall her gates mourne and lament and shee being desolate shall sit vpon the grounde And in that day when God shall execute this vengeance there shall not be one man founde to bée the head of many women and they contrary to womanly shamefastnesse shall seeke vnto men and offer them selues to any condition then shall seuen women I say take holde of one maÌ„ saying We wil eate our bread weare our own garmeÌ„ts only be thou our husbande and head and let vs be called thy wiues to take away the reproch of widowhood Esay 3. 18. c. 4.1 c. Thus will God I say not only punish the women for their excessiue and intollerable strang monstrous pride and for their nice curiositie lightnesse wantonnesse and vayâ—e vanitie as those that cannot be content with comely apparell and decent attyre according to their degrees But he will punishe also for their sakes the men and their husbands which haue suffered this dissolutenesse together with the Magistrates and whole common weale wherein they liue whiche haue not remedied it by the execution of good lawes Nowe therefore rise vp yée women that are at ease in Sion Heare my voyce ye careles daughters of Ierusalem giue good eare vnto my wordes I say For yée women which now are secure and carelesse for your sinnes shal be in great feare and that aboue a yéere in dayes euen very long for the vintage shall faile and the gathering or haruest shall come no more and one plague shall succeede another Yée women I say that liue thus at your ease in careles securitie neglecting the iudgements and threatning of gods worde bée ashamed and astonied yea quake ye and tremble through dread and feare O ye retchlesse dames and nice women Cast off your gorgious attyre rent off your gay cloth strip your selfe starke naked and bare and gyrde sackcloth vpon your tender loynes For if in time ye take not heede prouide to turne to the Lord meete him by repentance suche calamitie and misery is like to come and remaine both on you and your husâ—ands your Magistrates countrey landes and cattell that the enemie will neyther spare you nor your children husbands nor daughters young nor old Your selues shall mourne like sorowfull mothers because for sorowe and leannes ye shal lacke milke to nourish your tender babes and your husbands also shall lament euen for their teates that is for the pleasant fieldes and for the fruitfull vine because they yeelde no more fruite to susteyne them as they were wont and because the Lorde hath taken from you the meanes and occasions which made you to contemne him To wit abundance of victuals and worldly goodes wherby you are nourished and maintayned aliue Esay 32.9.10 c. Two women shal be grinding at the mill and the one shal be receiued and the other shal be refused watch therefore for ye know not what houre your Maister will come Mat. 24.41.42 Yea watch I say and let your loynes bee gyrt in a readinesse to execute the charge which is committed vnto you let your lampes or lights be burning Luk. 12.35 That hauing oyle in your lampes though yée slumber and sléepe a litle in securitie yet when the bridgrome Christ commeth at midnight and calleth ye may with the 5. wise virgins bée readie to
also before the yeeres of famine shee bare two sonnes called Manasses and Ephraim Gene. 41.15.50 Atarah or Athara or Araia â—ign the Lordes anger or heate a Crowne She was one of the wiues of Ierathmeel and the mother of Onam 1. Chro. 2.26 Athalia signi tyme for the Lorde his time an houre c. Shee was the daughter of Omri or as some will of Ahab which was the sonne of Omri eyther for that shee was brought vp still with Achab or for that shee imitated his maners in all kinde of Idolatrie Shee was also the wife of Iehoram king of Iuda whome shee corrupted greatly with her Idolatrie and vnto whome in the yeere of the worlde 3217. shee bare a sonne called Ahaziah which was Iehorams youngest sonne who also all his elder brethren being before slain by the Philistines succeeded his father Iehoram in the kingdome His mother Athalia entised him also to all wickednesse insomuch that the Lorde caused him to bee slayne by Iehu Then Athalia perceiuing that her sonne was dead shee in the yeere of the worlde 3239. tooke vpon her the rule and gouernement and to the intent that there shoulde bee none of that lynage of Iehosophat to rayne or make title to the crowne and that shee onely might vsurpe the gouernement and raigne quietly shee most cruelly murdered and destroyed all the seede and posteritie of Iehosophat and Ioram to whom the kingdome appertayned saue one for so it pleased God to vse the tyrannie of this wicked woman to destroy the whole family of Ahab onely Ioas the sonne of Ahaziah was stolen away and hid from her by Iehosheba as appeareth in her storie And when wicked Athalia had ruled the lande most cruelly sixe yeeres and had broken vp the house of God and bestowed vpon Balam and Idoles all thinges that were dedicated therein to the Lorde In the seuenth yere Ioas was brought forth by Iehoida the priest and proclaymed king Shee hearing that ranne into the Temple of the Lorde and there beholding Ioas crowned king shee rent her clothes and cried out treason treason But at the commaundement of Iehoida the priest the captayne and souldiers tooke her and caried her out of the Temple and slue her by the way as they went to the kinges house in the yeere of the world 3245. and this was the ende of that wicked idolatresse booddy woman Athalia 2. Kin. 8.18.26.11.1.2.15 2. chro 21.6.22.2.3.10 c. 24.6 Atossa was first the wife of king Cambyses afterward maried to king Darius Histaspis and maried the mother of Xerxis in the yeere of the worlde 3620. reade more in Ester For as some thinke this Atossa was Ester who first was the wife of Aâ—huerus and after his death became wife to Darius Histaspis vnto whom shee bare Xerxes the father of Artaxerxes in the yeere of the worlde 3621. Azuba or Asuba sig left or forsaken his strength in her Shee was the daughter of Silhi and the wife of Aha king of Iuda vnto whom she bare a sonne called Iehoshaphat that was also king of Iuda after his father 1. King 22.42 2. Chro. 20.31 There was another woman of this name which was the wife of Caleb and bare him diuers sonnes as appeareth 1. Chronicles 2.18 19. B Baara or Bara or Baraa sig a workemanshippe a bed a fire in wicked mynde in ill a companion in ioyes in feedyng in buildyng c. Shee was one of the wiues of Shaharaim whom with her mate Hushim he put away from him and tooke other 1. chro 8.8 Bashemath or Basemath â—ig sweete smelling spices destruction of death in discomforting Shee was the daughter of Elon an Hittite and one of the wiues of Esawe who with her mate Iudith was a griefe of minde to her good father and mother in lawe Isaak and Rebecca through her continuall disobedience and great rebellion Gen. 26.34 Bernice signifieth a hurtlesse Sonne a heauie victorie the weight of vanquishing finely moued or with choyse Shee was the daughter of Herode Agrippa borne in the yeere of the worlde 4170. and the naturall sister of king Agrippa and wife to Herode king of Chalcida her Grandfather And being entertayned of king Agrippa in his house as his wife also she went with him to Cesaria to salute Festus and to welcome him into the Countrey who was then but newly entered into his office of presideÌ„tship in the roome of Felix And when Paules matter should be heard before Agrippa she went with him also into the common hall where she was receiued with great pompe and there sate with Agrippa and the other gouernours all day to heare the examination of Paul before Festus the new President and beyng almost conuerted with her husband Agrippa at the wordes of Paule she together with the rest of the Gouernours arose and in secret conference iustified Paule as altogether innocent and most vnwoorthy of death or imprisonment Actes 25.13 23.26.30 Bethsheba or Bethsabe Bethzabe Bathshua or Bersabe signifieth the seuenth daughter or the daughter of an othe The daughter of fulnes of noise or thâ— daughter of saluation or the honourable or noble daughter She was the daughter of Eliam called also Bathshua the daughter of Ammiel 1. Chro. 3.5 and the wife of Uriah the Hittite which was with Ioab in king Dauids warres against the Moabites at Rabbath And on a tyme in the yeere of the worlde 3086. as Bethsabe was washing her selfe in her priuie garden alone it chaunced king Dauid to looke out at a windowe in his pallace as hee walked on the top or roofe thereof in the afternoone and seeing her to bee a very fayre woman he was presently so rauished with her beautie that forthwith hee sent for Bethsabe and shee comming vnto him hee lay with her committed adulterie with her so sent her home againe to her owne house Then shortly after shee perceiuing her selfe to be with childe and fearing least for that fact shee should be stoned to death according to Gods lawe sent Dauid the king worde thereof secretely Whereupon the king partly to hyde his owne fault and partly to saue the woman from daunger of the lawe sent for Urias her husband to come home from warres that hee might colour and father the matter by lying with his wife But when Dauid sawe that Urias woulde by no meanes company with his wife Bethsabe as he desired he returned him back againe to Ioab with a letter the contentes whereof caused Urias quickly to bee dispatched out of his life by the enemie And when Bethsabe heard that her husbande Urias was dead shee mourned for her husband so when the mourning was done Dauid sent for Bethsabe and to make her amendes hee tooke her into his house and shee became his wife and in the yeere of the world 3086. she brought foorth the same childe conceyued in adulterie being a sonne which liued not long but being stricken by God with a sore sickenesse for Dauids Bethsabes sinnes and punishement it died
After that in the yeere of the worlde 3088. Bethsabe conceiued agayne and brought forth another sonne called Salomon 2. Sam. 11.12 Lastly when Dauid was waxed old and fallen into exteeme age and Abishaag the Shunamite her handemayde ministred vnto him Bethsabe vnderstanding by Nathan the Prophete that Adonia the sonne of Aggit her mate beganne to aspire to the kingdome of his father Dauid yet lyuing shee by the counsayle and aduice of Nathan the Prophete who taught her her lesson went vnto the king her husband and making her humble obeysaunce vnto the king as he sate in his chaumber Abisag the Shunimite or young virging ministring vnto him he saide vnto her Bethsheba what is the matter Shee answered my Lorde thou swearest by the Lorde thy God vnto thine handemaide saying assuredly thy sonne shall raygne after mee and hee shall sitte vppon my throne But beholde now is Adoniah king and thou my Lorde the king knowest it not so closely is the matter kept from thee by flatterers For hee hath offered many oxen fatte cattell and sheepe and hath called all the kings sonnes and Abiathar the priest and Ioab the captayne of the hoste but my sonne Salomon thy seruant hath hee not bidden And nowe my Lorde O king the eyes of all Israell waite on thee that thou shouldest tel them who ought to sit on the seate of my Lorde the King after him for else when my Lord the king shall sleepe with his fathers I and my Sonne Salomon shal be reputed vile and so put to death as wicked transgressours and sinners And lo the Queene had no sooner ended her tale but the Prophet Nathan came and confirmed her wordes to bee true Whereuppon the King called for Bethsabe againe who was gone aside while Nathan talked with the king swore vnto her to assure her that Salomon her Sonne should be that day proclaymed King and raigne in his steade after him Then Bethsabe the Queene humbling her selfe to the grounde did yeelde reuerence and thankes vnto the King and desyred of GOD that her Lord King Dauid might liue for euer Afterwarde when Dauid was dead and her Sonne Salomon reigned King and was established in his throne it chaunced that Adoniah whose purpose she preuented came vnto her and she suspecting him as her priuy enemy and fearing least he would worke more treason still against the King her sonne demaunded first of him whether he came peaceably and to good intent or no. And when hee answered yea and that he had suite vnto her then she bad him say on for shee would heare him and vnderstand his suite So Adoniah made this request vnto her that she would vouchsafe to doe so much for him as to goe vnto the King her Sonne and speake vnto him to giue him Abishag the shunamite to wife for sayd he I knowe the king wil not say thee nay then Bethsabe willing to pleasure euen her very enemy especially in so small a matter as she thought sayde vnto Adoniah well I will speake for thee vnto the King my Sonne So Bethsabe comming vnto the king Salomon her sonne to speake vnto him for Adoniah the king as soone as he sawe her rose vp to meete her and in token of reuerence and that others by his good example might haue her being his mother in greater honour and to teach all children how hye in dignitie soeuer they are aboue their parentes their duetie towardes their parentes he bowde or humbled him selfe vnto her and sitting agayne in his throne he caused a seate to be set for his mother by him and shee satte on his right hande Then shee preferring Adoniah suite sayde vnto Salomon I desire a small request of thee saye me not naye vnto whome the king gently aunswered Aske on my mother for I will not say thee nay My request is quoth shee that thou wilt let Abisaag the shunamitisse be giuen to Adoniah thy brother to wife But king Salomon wisely perceiuing further mischiefe to lurke in that request then his mother who made it a light matter was aware off and knowing that if hee shoulde graunt Abishag that was so deere vnto his father at her request vnto Adoniah hee woulde afterwarde by that meanes aspire vnto the kingdome answered his mother thus O good mother and why doest thou aske Abisaag the Shunamite for Adoniah you might as well aske for him the kingdome also for hee is mine elder brother and hath for him both Abiathar the priest and Ioab the sonne of Zeruiah as thou knowest as if he woulde say if I should graunt you the one he will thereby soone aspire to the other hauing such meanes therfore I cānot for my safety graunt your request so preiudiciall to my royall estate so shee departed without her purpose and Salomon wisely to preuent the aspiring purpose of Adoneah went straight waies and put him to death 1. King 1.2 Finally so godly wise and learned a woman was this Bethsabe that Salomon her sonne being nowe a king yea and a most wise and learned king yet she to shewe her duetie motherly affection towards him her childe taught him the doctrine and preceptes of good life and howe he shoulde rule and gouerne to the glorye of God and his perpetuall prayse and renowne Her wordes and doctrine which shee taught Salomon and wherein shee exhorted him to chastitie sobrietie and iustice are these What my Sonne And what the Sonne of my wombe And what O Sonne of my desires Giue not thy strength vnto women nor thy waies which is to destroy kings for women are the destruction of kings if they hate them It is not for kings O Lamuel for so was Salomon also called it is not for Kinges to drinke wine nor for Princes strong drinke that is the king must not giue himfelfe to wantonnesse and neglecte his office which is to execute iudgement least he drinke and forget the decree and chaunge the iudgement of all the children of affliction Giue yee strong drinke vnto him that is ready to perish and wine vnto them that haue griefe of heart Let him drinke that he may forget his pouertie and remember his miserie no more for wine doth comfort and cheere the heart of man as Psal. 104. 15 Open thy mouth for the dombe in the cause of al the children of destruction That is defend their cause that are not able to helpe them selues Open thy mouth I saye iudge righteouslye and iudge the afflicted and the poore Pro. 31.1.2.3 c. Reade more of the conditions and properties of a worthy woman and vertuous wife described by Bethshabe in the prayse of women Pro. 31.10 Bilha or Bala or Baala after some translations signifieth old or fading a pretye one the lesser swalowed vp hauing her his man troubled shedding of an vnderling had In getting vp Destroying She was a young Damosell which serued Laban the father of Rahel and when Rahel his daughter should be marryed to Iacob Laban gaue Bilha his mayde to Rahel
his daughter to be her handmayde and seruaunt And afterwarde when Rahel perceiuing shee was barren and could beare Iacob no children she gaue Bilha her mayde vnto her husband to be his wife who conceiued by Iacob and brought him forth two sonnes The first called Dan the second called Nepthali Afterwarde Bilha and her mate zilpha went with Iacob to meete Esau and was placed formost with her children in the company and meeting Esau did him first reuerence and obeysaunce Then at the commaundment of Iacob she reformed her selfe of her Idolatrie and resigned vp vnto him her earinges Idols worshipped God aright with him and all the rest of his housholde yet after this that is in the yeare of the world 2275. Ruben the eldest Sonne of Iacob went and lay with this Bisha his fathers Concubine and caused her to commit adulterie to her shame and his curse giuen of his father vnto whose eares the vile fact came as appeareth Gene. 29.29.30.3 c. 33.2.6.35.4.22 46.25.49.3 1. Chro. 7. 13. Bithiahâ— or Bethia signi the Daughter or measure of the Lord. She was the daughter of Pharaoh and wife of Mered or after some â—he first wife of Ezrah and the mother of Mered. Read 1. Chro. 4.18 C Calmana signi a nourishing gift or present She was one of the two daughters of Adam and Eue sister to Delbora and wife to Rayn her owne brother by whom the worlde was first replenished as appeareth in Graftons Chronicle fol. 27. Candaces signi chaunged hauing breach of minde a cleane or the purest hauing in vse it is a common name to all the Queenes of Ethiopia Shee was the Queene of Ethiopia who sending her Eunuch or chiefe gouernour that had the rule of all her treasure to Ierusalem as hee rode in his charyot reading Esaye the Prophet was by the waye met with of Philip who baptised and instructed him in the true vnderstanding of the scripture he read and conuerted him to the Christian fayth by preaching vnto him Iesus so that he worshipped God aright at Ierusalem Acts. 8.27 Cleopatra signi the flourishing glory or ioy of the countrey or of the Father Shee was the daughter of Philometor king of Egipt who in the yeare of the world 3981. being first giuen in maryage by her father vpon good lyking to Alexander the sonne of noble Antiochus Epiphanes king of Syria and royally maryed with great glory after the manner of Kinges at the Citie of Ptolomays afterward vpon displeasure causeleâ—se taken by her father against her husbande she was taken away from him againe and giuen by her vnnaturall father to Demetrius the sonne of Demetrius and so became his wife also hauing now two husbands alyue as appe 1. Ma. 10.75 11.12 The Prophet Daniel also prophecyeth also of the faythfulnesse constancie of one Cleopatra a bewtiful Woman that was the daughter of Antiochus the great king of Syria wife to Ptolomeus Eptphanes king of Egypt saying in this wise Hee that is Antiochus shall set his face to enter with the power of his whole kingdome and his confederates with him agaynst Ptolomeus thus shall hee doe and hee shal giue him the daughter of women to destroy hym But she shall not stand on his side neyther before him meaning that Antiochus should giue his daughter Cleopatra to Ptolomeus to destroye him with her bewtie betray him to her father after his aduice or if that serued not he woulde destroy him together with his daughter by that marriage vnder pretence of friendship for hee lyke a moâ—t couetous and cruel wretch regarded not the lyfe of his daughter in respect of the kingdome of Egypt which hee chiefly shotte at yet for all that Daniell prophecied that she shoulde not agree to her fathers wicked counsayle but shoulde loue her husband as her duetie required and not seeke his destruction for her fathers pleasure or any friend in the world beside Read Dani. 11.17 Cozbi signi a Lyer leauing off as flowing as a fludde Shee was the Daughter of zur Prince of Midian who playing the harlot with zimry the Israelite and sonne of Salu and being taken in the verye committing and doing of the filthy facte of adulterie was by zealous Phinees the sonne of Eleazar Gods execucioner of his iust wrath thrust quite through her belly and slayne as she laye together with zimry her adulterous mate Which zealous fact of Phinies so pleased God that therefore the Lorde not onely turned awaye his wrath and caused the plague to cease which hee had sent vppon the Israelites for committing both corporall and spirituall whooredome with the woman of Moab and following their idolatry but also God made the couenant of priesthood to remaine with him and his for euer as appeareth Numb 25.6.7 D Damaris signi a little or a prety wile a still heed She was a certaine godly and deuout woman dwelling at the Citie of Athens who with Denis Areopagita and others beleeued the Gospell preached by S. Paule and was conuerted to the Christian fayth Acts. 17.34 Deborah or Debbora signi a word a Bee good vtteraunce a babler speecâ—e Shee was the wife of one Lapidoth and a Prophetesse who after the death of Ehud and Shamgar was the fourth Iudge and gouernesse of the people of Israell and iudged them by the spyrite of prophecy in resoluing of controuersies and doubtes declaring vnto theÌ„ y e wil of God And in the yeare of the world 2766. when y e childreÌ„ of Israel were giuen by the Lorde for their sinnes into the handes of Iabyn King of Canaan and inuaded by Sisara his captaine and a great hoste of enymyes They went to Deborah vnto her house that dwelte vnder a Palme tree betweene Ramah and Bethel in Mounte Ephraim and in great sorrowe and lamentation asked her aduise who vnderstanding the matter sente presently for Barack who being come she sayde vnto him hath not the Lorde GOD of Israel reuealed vnto mee by the spirite of prophecie and commaunded thee saying goe to Mounte Tabor with ten thousand men And I saieth the Lord wil drawe vnto thee to the riuer Kison Sisera with all his huge hoste and delyuer him into thy hande But Barak seeing his owne weakenesse and his enemies power desired Deborah the Prophetesse to goe with him to assure him of Gods will from tyme to tyme saying If thou wilt goe with me I will goe But if thou wilt not goe with me I will not goe Then sayd Deborah I will surely go with thee as thou desirest but for thy distrust and doubtfull minde knowe thou this that this iourney which thou takest shall not therefore be for thine honour for the Lorde shall sel Sisera into the handes of a woman So Deborah arose and went with Barak and all his host to Kedesh And when she saw Sisera and his army come ready to wage battell with Barak she still incouraged him to the enterprise by assuring him of Gods fauour and ayd saying vp
Barak for this is the day that the Lord hath deliuered Sisara into thyne hands Is not the Lord gone out before thee to fight for thee So the Lorde according to her wordes hauing destroyed the armye of Iabin and forced Sisara to light downe of his chariot and flye away on his feete Barak pursued after him but hee beeing escaped his handes and hid in the tente or house of one Iael the wife of Heber and a faythful friende to Israel was there slaine by the said Iael as in her storie more plainly appeareth vntyll at y e length Barak stil pursuing after Sisara came and found him dead in the tent of Iael and so lost hee the honour of the victory and Iael got it as Deborah before prophecied And thus Deborah by her pollicye and wisdome through Gods power and Baraks helpe assisting and working for her and her people deliuered her people mightely from the tyranny of Iaben Sisara and all their enimies that had vexed them verye sore the space of twentie yeare before and were set at peace and libertie and their enemies vtterly confounded And therefore to the glory and prayse of God for that victorye and to the perpetuall memory and fame of Iaell shee made a notable and learned songe which she together with Barak sange the same daye saying Prayse yee the Lord for the auenging of Israell and for the people that offred them selues willingly c. as it is at larg in the prayers of the Byble made by women before in the first Lamp page 3. And after the death of Debora the Lord raysed vp Gideon to iudge his people Iudges 4.4.5.1 D There was an other woman called Debora which was the nurse of Rebecca and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne and who after long traueiling and iourneying comming to Bethel there in the yeare of the world 2275. dyed by the way going towardes Egypt when she had lyued 156. yeares after the byrth of Rebecca and was buryed beneath Bethel vnder an Oke which place Iacob her master for her sake called the Oke of Lamentation Gene. 24.59.35.8 There was an other woman called Debora which was the great Grandmother of Tobyas the elder that is his father Tobiels mother and his garder or bringer vp a very godly and deuout woman as may appeare in that Tobyt said that he gaue his offrings and tythes of the tenth part vnto them vnto whom it was meete as Debora his fathers mother had commanded him vnto whom he was pupil Toby 1.8 She is onely mencioned or read off in the Geneua translation Delbora or Noaba after Philo signifieth Bees a thing a casting downe She was the second Daughter of Adam and Eue the sister of Calmana wife of her own brother Abell as it is supposed Her name nor her sisters is not read or founde in the scriptures but in Lyra also looke Graftons Chronicle fol. 27. Delilah or Dalila signifieth a poore wench a bucket or paile a consumer her paile pouertie his bowe drawing out leane She was a woman of the Philistins dwelling by the ryuer of Sorek whome Sampson the Israelite an enimy to the Philistins loued tooke to wife whilest he aboad amongst the Philistines which when the Princes of the Philistins perceiued they hauing long hunted him to destroy him and knowing no way so good as by the meanes of a woman came at the length to this Dalilas house and perswaded her to betray her husbande saying Entice Sampson and see wherein his great strēgth lieth and learne by what meanes wee may best ouercome him that we may come and binde him and punish him after our desire and for thy labour euery one of vs shall giue thee a xi hundred shekels of siluer which commeth to foure score and a xi pounds thirteene shillings foure pence a man after xx d a shekel and saith Lyra they being fiue in number it amounteth in all to the summe of 336 li.xiii.s.iiii.d Then Dalila being thus bribed or entised for couetousnesse of so much money went and saide vnto Sampson Tell me I pray thee wherein thy great strength lyeth whereby thou mightest be bound to do thee hurt And Sampson mistrusting her nothing at all he was so blinded with her loue tolde her saying if they binde me with vii grene cordes or withes then shall I lie as weake as another man So she hauing gotten of the Philistines vii grene cords bound Sampson therewith and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber she then cryed out vnto Sampson saying The Philistines are vpon thee Sampson shift for thy selfe But Sampson brake the cordes as a threed and escaped so that his strength coulde not be knowen by her craft Then saide Dalila vnto Sampson see thou hast mocked me and tolde me lies I pray thee nowe yet tell me wherein thou mightest be bounde And Sampson though her falshoode tended to make him loose his life yet his affection towardes her so blinded him that he coulde not beware but tolde her saying If they binde me with newe ropes that were neuer occupied then shall I bee weake and like other men Dellida therefore tooke newe ropes and bounde him againe therewith and saide as before The Philistines bee vpon thee Sampson But as her spies came out of her chamber to haue taken him he brake them also from his armes as a threede and escaped againe the second time After this Delilah saide vnto him againe the thirde time hitherto Sampson thou hast beguiled mee and told me lyes tell mee yet howe thou mayest bee bound And hee giuing place still to his wicked affections tolde her againe the thirde time saying If thou plat seuen lockes of the haire of my head with the threades of the woofe I shall bee weake so shee fastened it with a pinne and cryed as afore The Philistines are vpon thee Sampson the Philistines are vpon thee but hee awoke out of his sleepe and went away with the pinne of the webbe and woofe Then Dalila being verie angrie that hee had so often mocked her beganne to chide him saying Howe canst thou say as thou continually doest vnto mee I loue thee Dalila I loue thee when thine heart is not with mee Thou hast mocked mee nowe these three times together and hast not as yet tolde mee wherein thy great strength lieth And because shee was importunate vpon him with her words continually and vexed him his soule was pyned to the death therefore hee vp and tolde her all his heart and saide vnto her If I bee shauen and my haire cut off my strength will goe from mee and I shall bee as weake as all other men are So when Delilah sawe that hee had tolde her all his heart shee went priuily for the Princes of the Philistines that had bribed her to doe the feate saying come vp once againe for hee hath shewed mee nowe all his hearte
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 breâ—hren 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 â—ignifieth a do a Robucke a pricket or a â—allow deere readâ— of her in Tabitha Drusilla signifieth bedewed or sprinckled with deweof a quiet kinâ—ed 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 coÌ„ming 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
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 AdaÌ„s 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 PareÌ„tsâ— 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 â—irst 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
Huldah or Holdai holda or Olda signifieth the world or a weasell ruâ—f She was the wife of one Shallum the sonne of Tikuah the sonne of Harhas keeper of king Iosias wardrop And being a Prophetesse dwelling in Hierusalem in the colledge or place called the house of doctrine which was neere to the temple and where the learned assembled to intreate of the scriptures the doctrine of the Prophetes Iosua the king of Iuda vpon a time that is in y e yeere of the 3498. finding the booke of the law in the temple at the reformation thereof sent Helkiah the priest and Shaphane the Chaunceller with other noble meÌ„ of his counsell vnto this womaÌ„ Hulda the Prophetesse to coÌ„mune with her and enquire of the Lorde for him and his people concerning the booke of the law so found in the temple and read before him what shoulde be done therwith And when the messengers had done their errand the Prophetesse aunsweared them saying goe tell the man that sent you to me thus saieth the Lorde God of Israel beholde I will bring euill vppon this place and vppon the inhabiters thereof euen all the words of the booke which the king of Iudah read because they haue forsaken me and haue burnt incense vnto other Gods to anger me with all the workes of their handes and mens inuentions contrary to the worde of God my wrath also shal be kindled against this place and shall not be quenched for their abhominations But to the king of Iuda who sent you to enquire of the Lord so shal yee say vnto him Thus saith the Lorde God of Israel the wordes that thou hast heard read in that booke shall come to passe but because thine heart did melt and thou hast repented and humbled thy selfe before the Lorde when thou heardest what I spake against this place against the inhabitaÌ„ts of the same how they should be destroyed and accursed and hast rent thy clothes and wept before me I haue also heard it saith the Lord. Behold therefore I will gather thee vnto thy fathers and thou shalt be put in thy graue in peace and thine eyes shal not see all the euil that I wil bring vpon this place And so the messengers departed froÌ„ the propheâ—esse told the king what she said 2. King 22.14 Hushim or Husim signifieth hasting holding peace geuen to pleasuâ—e She was one of the wiues of Shaharaim of the tribe of Beniamine who bare him two sonnes called Ahitub and Elpaal and afterwarde with her mate Baare was put away from her husband 1. Chro. 8.8 11. I Iael or Iahel signifieth a Do or ascending or going vpward a smal Deare a Roe a Hynde the match of hart and hynd beginning She was the wife of one Hebar a Kenite which was of the children of Hobab Moses father in law and being a stranger yet worshipped the true God and ioyned with Israel in all things And when Iael in the yeere of the world 2766. had heard of the great ouerthrow of Sisera and how he fled and was comming towards her tent for succour she went out and met him saying Turne in my Lord turne into me and feare not so he being come into her tent or house asked her a litle water to quench his thirst and she brought him a bottell full of mylke And when he had well drunke thereof he laide him downe to sleepe and as she was couering him with mantles and clothes he prayed her to goe and â—tand at the dore of her tent and whosoeuer doth come and aske for any manâ— say I pray thee quoth he there is no man here And so when Sisara was fast a sleepe Iael beeing thereto prouoked by Gods spirite to take reuenge vpon the enemie of his people went softly vnto him with a nayle in the one hande and a hammer in the other and smote the nayle thorow the temples of his head and nayled him fast to the ground which done she went and stoode at her tent dore and seeing Baracke pursue Sisara she went and met him saying Come goe in with me I will shew thee the man whom thou seekest and so he folowed Iael who brought him into her tent where Sisara lay dead and the nayle in his temples And then he saw that a woman had the honour and not he and knew that the prophecie of Debora was truely fulfilled which she prophesied vnto him when she sayd Baracke this iourney that thou takest vpon thee now shal not be for thy honour for the Lord shal sel Sisara into the hand of a woman who shal take away the honor of the victory froÌ„ thee as it came to passe indeed Iudg. 4.17 18. c. For which valiant act of Iaels Deborah in her song of praise highly commended praised her saying Blessed shal Iael the wife of Heber be aboue other women dwelling in tents blessed shal she be aboue other women c. as you may read in the song at large in the first Lampe pag. 3. Iudg. 5.24 Iecholiah or Iecolia Iechelia Iecelia si the profiting or pâ—wer of the Lord. She was the wife of Amaziah king of Iuda and the mother of Uzziah called also Azanah king of Iuda 2. King 15.2 2. Chro. 26.3 Iehoaddan or Ioadan or Ioiadan sig the Lordes delight the Lords pleaâ—ure the Lords good season She was the wife of Ioash king of Iuda and mother to Amaziah king of Iuda 2. King 14.2.2 Chro. 25.1 Iehoshabeath or Iehosheba or Iehosabeth Iosabeth or Iosaba sig the fulnes of the Lord the Lordes othe or the seuenth of the Lord endewed She was the daughter of king Ioram or Iehora king of Israel sister to Ahaziah wife to Iehoiada y e high Priest or Bishop of y e Iewes And when Athalia her Grandmother went about cruelly to destroy the king her brothers seed by murder God for his promise sake made to the house of Dauid moued the heart of Iehosheba to preserue some â—eÌ„nant of that stocke whervpon she went and tooke Ioash the youngest sonne of Ahaziah her brother and stole away her young nephewe froÌ„ among the kings soÌ„nes that were appoynted to bee slayne hid both â—im and his nurse in her owne bedchamber with her husbands counsel and kept him from slaughter in the chamber where the Priests did lye neere the house of the Lorde the space of sixe yeeres so that he perished not with the rest of his brethren but after became king of the land and deposed his grandmother Athalia as appeareth in the life of Athalia 2. King 11.2.2 Chro. 22.10 Iehudiiah or Iudaia Iudea or Iudaea sig praysing graunting or acknowledging the Lorde She was the second wife of Ezrah and bare vnto him three sonnes Geret the father or Prince of Gedor Hebar the Prince of Socho the 3. Iekuthiel the Prince of Zanoah 1. Chro 4.18 Iemimah or Diem sig beautifull as the day or of long life Shee was one of the three beautifull daughters of Iob which
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 coÌ„mand thy subiects not intreate them Up therfore eate bread be of good cheere for I will geue thee the vineyard of Naboth the Iezreâ—lite 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 possessioÌ„s 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 â—nd 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
there But she being of an hauty and cruell nature persisted still in her impietie impudencie and fearing Gods iudgementes nothing at all so soone as she heard of Iehues comming towardes her because shee would still retayne her Princely state dignitie paynted her face tyred her head trimmed her selfe in gorgious aray And so laying thus be paynted bedecked looking out of her chamber window as Iehue entred in at the gates she cryed out vpon him and called him traytour and reuiled him with these wordes saying Had Zimry peace that slew his maister Elah 1. Kin. 16.10 as if she should haue said can any traytour or any that riseth vp against his superior haue good successe Noe neither cāst thou Iehu prosper in this thine eger enterprise But forasmuch as this was Gods determination that Iesabel also should be dismaide Iehu then forthwith lifted his eies to the windowe and cried aloude to her guarde and men of her chamber said who is on my side who With that two of her own Eunuches of chief seruants looked out vnto Iehu and he said vnto them cast her downe they at his cōmandement straight waies tooke her in their armes with such violence cast her downe out of her window as she lay vaunting her selfe and rayling against Iehu that she was dashed all to peeces so miserably died with the fal who being thus dead Iehu also besprinkled her blood vpō the wall vpō the horses and trode her delicate corpes vnder his horses feet Which he did by the motiō of gods spirit that her blood should be shed who had so often shed the blood of innocents to be a spectacle and example of Gods iudgementes to all tyrauntes oppressors idolatrous persecutors And when Iehu was entred into her house and had well refreshed himselfe with meate and drinke he beyng willing yet that she shoulde haue had the honour of buriall sayde to some of his men Go visit you yonder cursed woman and bury her because she is a kings daughter But when they came to take her vp to be buried they found no more of her body left but the scull and the feete and the palmes of her hands for the dogges had eaten the rest wherof Iehu being aduertised he thē sayd now is y e word of God prophesy of Elias spoken of before fulfilled which sayd In the field of Iezreel shal the dogges eate the flesh of Iezabel the carcas of Iezabel shal be as doung vpon the ground in y e field of Iezreel so that none shall say This is Iezabel this was done in the yeere of the worlde 3240. And this we may see Gods iudgemēts doth shal appeare euē in this worlde agaynst them that suppresse his woorde and persecute his seruauntes 1. Kinges 16. 31. 18.4 13.19.2 21. all 2. Kinges 9. all Furthermore note that God so detested for euer and euer through all ages the Idolatry and crueltie of this woman Iezabel that the holie Ghost to her perpetuall reproche and infamie in the Reuelation ca. 2.18.20 findeth great fault with y e minister or Angel of the church of Thiatyra for that some among them imitating her strange religion and tyranny and both spirituall and corporall whoredome exhorted them to repentance saying thus I know thy works thy loue seruice faith and pacience c. Notwithstanding I haue a few thinges against thee namely this that thou sufferest the woman Iezabel which calleth her selfe a Prophetesse to teach deceiue my seruants to make them commit fornication to eate meate sacrificed to Idols And I gaue her space to repent of her fornication and she repented not behold I will cast her into a bed them that commit fornication with her into great affliction except they repent them of their works And I wil kill her children that is them that followe her wayes with death and all the Churches shall knowe that I am he which search the reines and hearts and I wil giue vnto euery of you according to your works Reuel 2. 18.20 c. Ioanna or Iohanna sig the grace or fauour of the Lord or the Lordes gifte or mercie She was the wife of one Chusa Herodes steward and a godly woman who with Susanna and many other godly women conuerted to the faith of Christ ministred liberally vnto Christ his Apostles of her substēce whilest he liued here on earth And after Christ had suffred his passion she went with Mary Magdalen Mary the mother of Iames other women to seeke Christ at his sepulchre And being told of the Angels that he was risen and not there she with the rest returned frō the sepulchre to the Apostles to bring thē tydinges of his resurrection But the newes or thing seemed vnto the Apostles to be but a feygned or made thing of the womens owne heades and therfore beleeued them not at the first report Luke 8.3.24.10 Iochabed or Iocabeth sig glorious the Lordes glorie sage weightie where is gaynesse she is sage or graue She was the daughter of Leuy borne in Egypt sister to Gershon Koah Merari and after she became the wife of Amram or Amaramis after Couper her brother Koaths sonne which kind of marriage was afterward in the Leuiticall law Leui. 18.12 forbidden vnto whō she bare three notable mēbers of Gods Church to wit Aaron Moses a daughter called Miriam And when she bare Moses in Egypt and was commaunded by king Pharao to cast him in the riuer to be drowned as all the Hebrewes among the Egyptians were Iochebed seeing that Moses her sonne was a very faire and proper child with a good faith in God not fearing the kinges commaundement went and hidde him the space of three monethes but when she could no longer hide him on the land she in the same faith in God tooke an Arke or Cradell made of wicker or of reede and daubed it with lome slime and pitche and layd the child therein and put it among bulrushes by the riuers brinke committing her childe to the prouidence of God whom shee could not keepe from the rage of that blooddy tyrant So whilest Miriam her daughter his sister stoode a farre off watching what would become of the child her brother Behold it happened that the daughter of the same tyrant Pharao came to wash her selfe in the riuer whilest her maydens walked along by the riuers side and being come to the banke she saw the arke among the bulrushes and sent her maydes straight to fetch it who brought the arke vnto her and she then opened it in the presence of her maydes and his sister and finding the child in it sayd surely this is one of the Hebrues children and she hearing the babe weepe and cry for sustenance had compassion on it and was moued with pitie towards it Wherevpon his sister Miriam being come neere vnto them to see the euent said vnto Pharaos daughter shall I goe and call vnto thee a nurse of the Hebrue
women to nurse the child for thee Yea quoth Pharaos daughter goe thy way So the mayd his sister went and called this Iochebed the childes mother and hers to whom Pharaos daughter committed the childe to nurse saying take this childe away and nurse it for me and I will reward thee Then Iochebed tooke her owne child and nursed it and so was Moses preserued from perishing by water as the king had cruelly commanded Wherby we see that mans counsell cannot hinder that which God hath determined shall come to passe nor destroy that which he wil haue saued So when the child was well growen in age Iochebed brought him vnto Pharaos daughter who made him her adoptiue soÌ„ne called his name Moses because sayde she I drew him out of the water Exod. 2.1.6 â—0 Num. 26,59 Iudith or Iudea signi praysing or confessing he that prayseth or confesseth She was the daughter of Merari the sonne of Ox and wife of one Manasses Who being dead in the yeere of the world 3492 about barly haruest time left her much riches and a great familie in the citie of Bethulia where she dwelt So beyng left a desolate wydow she made her a tent vpoÌ„ her house to pray in put on sackcloth her widowes apparrel fasted al the dayes of her widowhood saue the day before y e Sabboth the Sabboth the eues feasts or solemne dayes y t were kept in Israel yea she was a woman of so great chastity vertue godlines feared God so greatly that there was none could bring an euill report of her but euery one gaue her their good worde Nowe during the time of her widowhood it chaunced Olophernes the captayne of Nabuchodonozor king of Assyria to come and besiege the citie of Beâ—hulia where she dwelt of whose huge host mightie power the Iewes and Citizens of Bethulia were so sore afrayde that they wist not what to doe for he hauing layde siege vnto the citie 34. dayes had in that time destroyed all the water conduits so that they must eyther starue or yeeld of force Wherevpon the people with one consent men women children ran to Oseas the hie Priest and chiefe elders of the city cryed out vpon theÌ„ to yeeld giue ouer the citie to Olophernes in time least they al perished through their negligeÌ„ce who exhorted them to tarry and wayte yet fiue dayes longer for the mercy of God and if he helped them not in that space the elders woulde doe as they had required Then Iudith who all this while had kept her house and was continually in fasting and prayer hearing of the euill words of the people against the Gouernours for lacke of water and what promise Ozias the elders had made vnto the people to deliuer the city vnto the enemy within 5. daies she sent her mayd Abra that had the gouernment of all things y t she had for Ozias the other auncients of the city made this learned oration vnto them saying Heare me O yee Gouernours of the inhabitaunts of Bethulia for your wordes that yee haue spoken before the people this day are not right touching this othe and promise that ye haue made pronounced between God you haue promised to deliuer the city to the enemy vnles within these 5. daies the Lorde turne to helpe you And now what men are yee that yee haue tempted God this day set your selues in Gods steede among the children of men So now you seeke the Lord almighty but yee shall neuer know any thing for you can not find out the depth of the heart of man neither can ye perceiue the thinges that he thinketh then how can you search out God that hath made all these thinges and know his mind or comprehende his purpose Nay my brethren prouoke not the Lorde our God to anger for if he will not helpe vs within these fiue dayes hee hath power to defende vs when he will euen euery day or to destroy vs before our enemies Doe not you therefore binde the counsayles of the Lorde our God for God is not as man that hee may bee threatned neyther as the sonne of man to bee brought to iudgement Therefore this your deuise obtayneth no mercy of God but rather prouoketh him to wrath and displeasure Will yee set the mercy of the Lorde a tyme and appoint him a day at your will No exhort the people to repentance and prayer and let vs heartily fall downe before him and serue him with a meeke spirite and with weeping eyes say vnto the Lorde that hee deale with vs according to his owne will speedily in mercie that like as our heart is nowe vexed and brought low through the pride of our enemies it may so be comforted by his grace Yea let vs wayte for saluation of him and call vppon him to helpe vs and he will heare our voyce if it please him For there appeareth none in our age neyther is there any nowe in these dayes neyther of tribe nor family nor people nor citie among vs which worshippe the gods made with hands as hath bin afore time of our forefathers for the which sin our forefathers were giuen to the sworde for a spoyle and had a great fall before our enemyes as appeareth Iudg. 2.11.4.1.6.1 But as for vs wee knowe none other God but onely the Lorde therefore we trust that he will not despise vs nor any of our lynage yea for his comfort let vs tarie with meekenesse and he shall require and make inquisition for our blood from the vexation of our enemies hee shall bring downe all the heathen that rise vp agaynst vs and put them to dishonour euen the Lorde our God shall doe it neyther when wee shall be taken shall Iudea be so famous for our Sanctuarie shall bee spoyled and hee will require the prophanation thereof at our mouth And the feare of the people our brethren the captiuitie of the countrey and the desolation of our inheritaunce which they rather wishe will he turne vpon our heades among the Gentiles wheresoeuer we shall bee in bondage and wee shal be an offence and reproch to all them that possesse vs for our seruitude shall not be directed by fauour but the Lord our God shall turne it to dishonour Now therefore O deere brethren Let vs shewe an example to our brethren the people because their heartes depende vpon you and the Sanctuary and the house and the altar rest all vppon you that are the honourable and elders in the people of God Moreouer let vs giue thankes to the Lorde our God whiche tryeth vs euen as hee did our fathers and lift yee vp the heartes of the people with your exhortations that they may call to remembraunce howe our fathers also in times paste were tempted that they might bee prooued if they woorshipped theyr God aright yea put them in minde of this I saye how that our father Abraham being tempted and tryed through
worke a thing w t thee whereof all the earth shall wonder whosoeuer shal heare thereof For I thy handmaid feare God worship the God of heauen day and night And nowe I pray thee let me remaine with thee my Lord let thy haÌ„dmaid go out in the night into the valley I wil there pray vnto God that he may reueile vnto mee wheÌ„ they shall commit their sinnes and when he wil reward them with punishment for their iniquities and that I may shew it there vnto thee then maist thou go forth w t all thine armie for there shal be none of theÌ„ y t shal resist thee And I will lead thee through the mids of Iudea safly vntil thou come before Ierusalem I will set thy throne in the mids thereof and thou shalt driue them as sheepe that haue no shepheard and there shal not so much as a dogge barke against thee For these things haue bin spoken and declared vnto me according to my foreknowledge by the prouidence of God And for so much as God is displeased with them he hath sent me to tell the same These her wordes so greatly pleased Olophernes all his seruants that they marueiled much at hir wisedom said one to another There is not such a womaÌ„ in all y e world both for beauty of face fauour in couÌ„tenance wisdome of words And Olophernes being far in loue w t her beautie said vnto Iudith God hath done well in this to send thee before the people y t thou maiest giue them into our hands bring destruction vpon theÌ„ y t despise my L. Nebuchadnezer neyther can I chuse but commend thee Iudith for thou art both beautiful in thy colours witty in thy speech And now forasmuch as thy promise is good if therfore thou do as thou hast spoken thy God performe it vnto me surely thy God shal be my God also thou shalt be excelleÌ„t great in the court of Nabuchadnezer my L. where thou shalt dwel thy name shal bee renowmed spoken of throughout the whole earth And w t y t he coÌ„maÌ„ded his meÌ„ to bring her in lodge her in the tent where his treasure was laid and charged them that they should prepare appoint her diet of y e same meates and wines from his owne table But notwithstanding Iudeth tolde the king I may not as nowe eate of thy meates and drinkes quoth she least there shoulde bee an offence founde to be committed by mee and so I displease my God therefore giue no charge concerning my dyet for I can suffice my selfe with the thinges that I haue heere brought with mee in my scrippe and bottelles Yea quoth Olophernes but what if these thinges w t thou hast brought shoulde fayle thee howe shoulde wee giue thee the like for there iâ— none with vs of thy nation O my Lorde quoth Iudith take you no thought for my victualles For as thy soule liueth my Lorde thine handemaide shall not spend all those things that I haue before the Lord woorke by mine hande the thing that I haue determined and deuised Then his seruauntes brought her into the tent whereas he had appoynted her And as shee was gone in shee desired of Olophernes that shee might haue leaue to goe forth by night and before day to praye and to make intercession vnto the Lorde And being licenced of Olophernes so to doe who commaunded his chaumberlaines and garde that shee shoulde goe out and in at her pleasure to pray vnto God and that they shoulde not stay her Shee went into the tent and there slept with her maide vntill midnight and then arose at the morning watch and went in the night season foorth of the campe into the valley of Bethulia and there washed her selfe in a fountayne euen in the water by the campe and when shee came out shee prayed vnto the Lorde God of Israel that he woulde direct her way and prosper her enterprise to the exaltation and deliuerance of her brethren his people And so shee returned and remained pure fasting all day in her tent vntill she eate her meat in the euening And thus did Iudith remayne pure and cleane in the campe and vsed in the night season to go out and in to wash her selfe and to pray for the space of three nightes together and in the fourth day it came to passe that Olophernes by Gods prouidence made a great feast or supper to his owne seruaunts onely that attended about his person but called none of them to the banquet that had the affayres of warres in hand And sayde to Bagoas his Eunuch or chamberlaine goe thy wayes by counsel perswade this Hebrewes woman Iudith which is with thee that shee bee willing to come and eate and drinke with vs and to consent to keepe companie with vs For it were a shame for vs to let such a woman aloâ—e not talke with her and if wee doe not allure her she will mocke vs and laugh vs to scorne that shee were come from vs vnmedled withall Then went Bagoas vnto Iudith and saide let not this faire maid and good daughter bee afraide or make difficultie to goe in to my Lorde Olophernes that shee may bee honoured in his presence and to drinke wine with him ioyfully and bee meerie with him and to bee intreated as one of the daughters of the children of Assur which remaine in the house of Nabuchadnezar Then Iudith being right glad of that oportunitie perceiuing in her heart that the Lorde by his mightie prouidence had wrought this as a meane for her the better to bring her deuice to passe to his glorie and her peoples deliuerance and to the enemies ouerthrow answered Bagoas said Who am I that I should now gainesay my Lord Surely whatsoeuer pleaseth him and seemeth best vnto him I will doe it speedilie yea it shall bee my ioye vnto the day of my death and I shall thinke it well doone as long as I liue to gratifie him in any thing I may So Iudith arose and tyred her selfe with her gay apparrell and with the ornaments of women and her maide Abra went and spred the skinnes which shee had receiued of Bagoas for her daylie vse to sitte and eate vpon all along on the grounde ouer against Olophernes Tent and for her mistres to goe vpon Nowe when the messenger had brought Iudith to Olophernes and she sate downe before him his heart was presently rauished with her and his spirite by and by was moued and rauished with her beautie insomuch that he brent in desire towardes her and coueted her companie greatlie for hee had waited for the time to deceiue her from the first day that euer he had seene her and hee saide vnto her drinke nowe and sitte downe and be merie with vs for thou hast founde fauour before me My Lord quoth Iudith I will drinke nowe and reioyce for my minde is merier to day then euer it
was in all my life and because my state is exalted nowe more thē euer it was since I was borne and with that shee called her maide Abra and tooke of her the victuals she brought and had prepared for her and did eate and drinke cheerefully with Olophernes Then Olophernes reioyced so greatly in Iudith because of her company that he drank much more wine at that time then euer he had drunk at anie one time before since he was borne Now when the euening was come and it was late in the night his seruants made hast euery man to depart to his lodging and Bagoas his Chamberlain shut the chamber dores and dismissed those that were present from the presence of his Lorde and they went all to their beds for they were all werie because the feast had beene long and ouerladen with wine So Iudith in the yeere of the worlde 3496. being left all alone in Olophernes tent and Olophernes himselfe lying stretched along vpon his bed all drunken and filled with wine of very drunkennesse falling fast a sleepe she commaunded her maide Abra to goe and stande without the tent dore and waite for her comming foorth and so euerie bodie being gone foorth of her presence and not one left in the chamber little or great but her selfe and Olophernes that was fast a sleepe she standing by his bed side fell downe on her knees there secretly in her heart her lips only a little mouing made her praiers with teares vnto God for his helpe that he would strengthen her in y t her enterprise as appeareth in the first Lamp Pag. 43. And her prayers ended she went tooke downe his sword or fauchin hung on the post at his beds head drew it then went and tooke hold of Olophernes by the haire of his head and beseeching God euen then in that houre to strengthen her shee smote twise vpon his necke with all her might cut of his head at two blowes quite from his bodie and rowled his dead body downe from the bed and pulled downe the Canopie frō the pillers And immediatly she gat her forth deliuered the head of Olophernes vnto her handmaid Abra and bad her put it in her scrip or wallet of meat so they twaine went foorth together as thogh they had gone after their accustomed maner to pray so passing by the host comming about through the valley neere vnto the gate of y e Citie of Bethulia She cried a far off to the watchmē vpon y e walles saying Open now the gates for God euen our God is with vs quoth she hath shewed his power yet in Israel his force against his enemies as he hath done euē this day Now when the mē of the citie heard her voice they called the elders together they all made hast to go downe to the gates ran all together both smal great young old to mee◠her for it was aboue their expectatiō y t she should come so soone again So they opened the gates receiued her yoūg old made a bone fire for a ioyful light stoode round about Iudith her maide But shee went vp into an high place caused silence to be proclaimed when euery man now held his peace Iudith said vnto thē with a loude voyce O praise ye the Lord giue thanks vnto our God for he hath not despised his people nor taken away his mercy frō the house of Israel nor forsaken them y t put their trust in him but in me his handmaidē he hath performed his mercy which he promised vnto the house of Israel Yea by mine hand this same night hath he slaine destroied y e enemie of his people with y t she tooke foorth the head of Olophernes out of y e wallet shewed it vnto thē saying Behold here the head of Olophernes y e chiefe captain of the army of y e Assyriās whō the Lorde hath slaine by me his minister and behold also the Canopie wherein he lay in his drūkennes where y e Lord hath smittē slaine him by the hands of mee a silie woman his minister But as y e Lord liueth his angel hath kept me in my way going thither remaining there cōming hither againe frō thence And the Lord who hath brought to passe y t my countenāce hath deceiued him to his destructiō hath not suffered me his handmaiden to be defiled neither hath he cōmitted sin with me by any pollutiō or villany But without any defiling of sin or reproch hath y e Lorde brought me his handmaidē againe vnto you and y t with great victory so y t I am escaped and you deliuered O therfore giue praise and thanks vnto our God euery one for he is gracious and his mercy endureth for euer Thē al the people were wonderfully astonished bowed thēselues praised y e Lord altogether said with one accord blessed be thou our god which hast this day brought to nought y e enemy of thy people And they highly cōmēded Iudith said vnto her the Lord hath blessed thee in his power for through thee he hath brought our enimie to confusiō Yea Ozias y e prince of Bethulia extolled her to the skies saying vnto her O daughter blessed art thou of the most hie God aboue al womē of y e earth blessed be y e Lord y e maker of heauē earth which hath guided directed thee aright to wound to smite of the head of the chiefe captaine of our enemies Surely this thine hope shal neuer depart out of the hearts of mē for they shall remēber the power of God for euer And God turne these things to thee thy name for a perpetuall prayse honor visite thee w t good things because thou hast not spared thine own life but put it in ieoperdie cōsidering the anguish affliction of our natiō people so hast helpt our ruin fall walking a straite way before God our Lorde and all the people said Amen Thē said Iudith vnto thē my brethrē heare me yet hang this head vpō y e highest place of your walles whē the Sun ariseth take you euery mā his weapō go forth like valiāt mē not as though ye would go beside thē but run vpō thē with violēce and when y e Assyriās spies your enemies see this they shal of necessity take vp their armour their pety Captaines shall goe into the Tent of their chiefe Captaine Olophernes to raise him vp to battell but when they shall there finde his dead bodie wrapped and imbrued in his owne blood fearefulnesse and trembling shall so fall vpon them that they shall be compelled euerie man to flie backward before your face so that you and all that inhabite the coastes of Israel shall pursue them without feare and ouerthrowe them as they flie for God hath deliuered them into your handes But before yee doe
y e people had giuen her and gaue the Canopie which she had taken from his bed for an oblation to the Lord. So the people reioyced as the vse is by reason of the victory for the space of three moneths and Iudith remained with them in Ierusalem by the Sanctuarie And after this euery one returned home to his owne house inheritance And Iudith went to Bethulia remained in her owne possession was for y e time right honorably taken in all the countrey land of Israel Unto her vertue also was chastitie ioyned so y t although many desired her yet she neuer knew man nor companied w t any all the dayes of her life after that Manasses her husband was dead and gathered to his people But on the high solemne feast dayes she went out with great worship increased more more in honor waxed old in her husbands house where when she had been a widow three yeeres foure moneths was become an 105. yeres old After that she had made her maide Abra free and distributed her goods to them y t were neerest of her kinred to her husband her she died in Bethulia there was most honorably buried beside her husband Whose death the Iewes or people of Israel lamented with mourning vii daies together euery yeere solemnized y e day wherin she got the victorie as a holy day to be kept for euer amōg their fastiuall daies And there was none y t made the childrē of Israel any more afraid in the dayes of Iudith nor along time after her death There was another woman called Iudith which was the daughter of Beeri an Hittite one of the wiues of Esau who with her mate Bashemath was a griefe of mind to Isaac Rebecca her father mother in lawe for her disobedience and rebellion towares them Gen. 26. 34.35 K Keren-happuch or Cornu-sibii signifieth the horne or childe of beautie She was the youngest of Iobs three daughters that he had after his fall and sister to Ieminah and Kezia a verie beautifull virgin as her sisters were vnto whom Iob her father gaue an inheritance amōgst his sonnes to her preferment and portion Iob. 42.14 Ketura or Cetura or Chethura signifieth smelling sweete like spices or perfuming or bound a good sauour Shee was the second wife or concubine of Abram whom he tooke as some think whiles Sara was yet aliue and who bare him vi sonnes as appeareth Gen. 25.1.2 Kezia or Cassiam signifieth as pleasant as Cassia or sweete spice Shee was the seconde daughter of Iob a most beautifull comely woman and virgin vnto whom also with her sisters Ieminah and Karen-happuch her father gaue an inheritance for her portion among their brethren Iob. 42.14 L Lea or Lia. signifieth painfull or weeried Shee was the eldest daughter of Laban the sonne of Nahor Abrahams brother and sister to Rahel but being bleare eyed or squint eyed shee was nothing so faire and beautifull as her sister Rahel was yet when her sister Rahel for whom Iacob serued seuen yeres should haue been giuen vnto him in marriage y e same night after the wedding feast kept by Rahel her father to prefer his eldest daughter in marriage before the yōgest especially being somwhat deformed couered his daughter Leahs face with a vaile in signe of chastitie shamefastnesse as the maner of virgins or young maried wiues then was so in the darke in steede of her sister Rahel brought her to bed to Iacob who lay with her and so she preuented her sister Rahel in marriage became Iacobs first wife this was in the yeere of the worlde 2252. And her father gaue his maid Zilpa to Leah to be her waiting maid seruant Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister But when the Lord saw that Lea was despised not so well beloued of her husband Iacob as her sister was shee in her affliction had recourse vnto God by prayer because children are a great cause of mutuall loue betweene man wife he heard her prayer and made deformed Lea fruitfull faire Rahel barren so y t the same yeere Leah conceiued bare a sonne called his name Ruben saying Because the Lord hath looked vpon my tribulation giuen me a childe now therefore my husband will loue me And the next yeere being the yere of the world 2253. she conceiued againe bare another sonne called his name Symeon saying because the Lord hath heard that I was hated therefore he hath giuen me this sonne also And in the yere 2254. shee conceiued againe the third time bare a sonne called his name Leuy saying Now at this time will my husband keepe mee commpanie because I haue borne him three sonnes Lastly in the yeere of the world 2255. she conceiued bare him another sonne called his name Iudah saying Now will I praise the Lord so she left bearing Afterward when she saw that for her fruitfulnes she was enuied of her barren sister Rahel that she her selfe also now had left bearing then shee gaue Zilpah her maid vnto her husband Iacob to wife who bare him a sonne Leah called his name Gad saying God doth increase me with a company or multitude of children Again Zilpah her maid conceiued and bare another sonne whose name Leah called Asshur saying Ah blessed am I for the daughters will blesse me After this in the yeere of the world 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field found certaine hearbes called Mandrakes whose roote hath a certaine likenes of the figure of a mā and brought them home vnto his mother Lea. And when Rahel her sister heard thereof she went to Lea her sister desired her to giue her of her sonnes Mandrakes but Lea vnwilling so to do answered said to her sister Rahel Is it not enough that thou hast taken away mine husband but wouldst take away my sonnes Mandrakes also Wel quoth Rahel let him sleepe with thee this night for thy sonnes Mandrakes And so Iacob cōming out of the field at euening Lea went out to meet him and said Come in vnto me lie with me this night for I haue bought paid for thee with my sonnes Mandrakes So Iacob did and God heard Leah and she conceiued by him that night bare vnto Iacob the fift sonne called his name Issachar saying God hath giuen me my reward because I gaue my maide to my husband In which wordes she offended because in steede of acknowledging her fault shee boasteth there as if God had rewarded her therfore After that in the yeere of the world 2257. Lea conceiued againe and bare Iacob the sixt sonne of her owne bodie called his name Zebulim praysing God and saying God hath indued me with a good dowry now will mine husband dwell with me because I haue borne him
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 recoÌ„pence of thy seruice which is a kinde of sale hath eaten vp and coÌ„sumed 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 â—ign 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 Loâ—ruhama 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 amoÌ„g 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
blessed and holy virgin and mother of Christ our Sauiour whose parents are not expressed in Scripture by name but as some thinke she was the daughter of Heli otherwise called Ioachim and of Anna his wife borne in the yeere of the world 3948. in the daies of Cambalinus and before the birth of Christ xv yeeres But whose daughter soeuer shee was certaine it is that both she and her husbande Ioseph came of the princely race and royall stocke or linage of king Dauid and that she was neere cosin to Elizabeth S. John Baptist his mother as shall appeare and Marie the wife of Cleophe was her sister also Nowe this blessed virgin being affianced or betrothed to a certaine good man of her owne stocke and tribe of Iuda named Ioseph So it was that before she came to dwell with him the Angel Gabriel in the yeere of the worlde 4142. being sent of God came and saluted her as she was in her house at Nazareth a Citie of Galilee saying Haile thou that art beloued orgladnesse be vnto thee which art highly receiued into fauour full of grace the Lorde is with thee blessed art thou among women The Virgin seeing the Angel was sore abashed and troubled at his wordes and mused much in her minde what maner of salutation that should be Then saide the Angel Feare nor Marie for thou hast found fauour with God for loe thou shalt conceiue in thy wombe beare a sonne and shalt call his name Iesus he shal be great and shall be called the sonne of the most high And the Lorde God shall giue vnto him the throne of his father Dauid and he shall raigne ouer the house of Iacob for euer and of his kingdome shal be none end Then Marie because she woulde be resolued of all doubtes to the ende shee might the more surely imbrace the promise of God saide vnto the Angel How shall this be seeing I knowe no man The holy Ghoste quoth the Angell shall come vpon thee and the power of the most high shall ouershadowe thee and secretly woorke in thee aboue all naturall reason Therefore also that holy and pure thinge which shall bee borne of thee shal be called the sonne of GOD. And thy cosin Elizabeth she hath also conceiued a sonne in her old age and this is her sixt moneth which was called Barren For with God shall nothing be impossible Then saide Mary beholde the handmaide of the Lorde be it vnto me according to thy worde So the Angell being departed from her vpon this shee prepared her selfe with speede to goe and visite her cosin Elizabeth and comming to Hebron where her cosin dwelt shee entred into the house of Zacharias and saluted her cosin Elizabeth his wife who no sooner heard the salutation of Mary but the babe myraculously sprang in her belly beeing filled presently with the holy Ghoste she cryed with a loude voice and saide to Marie Blessed art thou amōg womē because y e fruite of thy wombe is blessed whence cōmeth this to me that the mother of my Lorde should come to mee c Then Mary beleeuing all these thinges to be performed which were tolde her by the message of the Angell with a ioyful heart and mind made a notable song in the praise of God for his mercy towardes her saying My soule doth magnifie the Lorde c. as in the first Lampe of Uirginitie Page 48. Which song being ended she remained with her cosin Elizabeth about three monethes and then returned home to her owne house againe to Nazareth a Citie of Galilee Where being found with childe of the holy Ghoste as the Angell had saide before her husband she came together that her husband had taken her home vnto him Then Ioseph her husband being a iust man vpright and fearing God and therefore suspecting y t she had cōmitted fornication before shee was betrothed vnto him and not willing to make her a publike example was minded to put her away secretely and woulde neither retaine her which by the lawe shoulde be married to another nor by accusing her woulde put her to open shame for her fact But whiles he thought these thinges beholde the Angell of the Lord appeared to him in a dreame and by reuelation saide vnto him Ioseph thou sonne of Dauid feare not to take Mary for thy wife for that which is conceiued in her is of the holy Ghost and she shall bring foorth a sonne and thou shalt call his name Iesus for he shall saue his people from their sinnes And all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Esay 7.14 saying Behold a virgin shal be with childe shall beare a sonne and they shall call his name Emmanuel which is by interpretatiō God w t vs. Then Ioseph being raised from sleepe did as the Angell of the Lorde had inioyned him and tooke his wife Marie home vnto him But he knew her not till shee had brought forth her first borne sonne nor at any time euer after Shortly after it chaunced that Ioseph her husbande went vp from the citie of Nazareth to the lande of Iurie to a citie called Bethlem and shee also being great with childe went with him there to be taxed according to the Emperour Augustus commaundement because they were of the house and linage of Dauid And being forced to lie in the stable for lacke of roome in the Inne her houre came to bee deliuered there she being now about the age of xvi yeres as it is said brought forth Christ Iesus the sauiour of the worlde her first begotten sonne and wrapped him in swadling clothes and laide him in a cratch or manger because there was no other roome or conuenient place for them in the Inne whereby appeareth her pouertie at that time and their crueltie both towards her and her babe which woulde not pitie a woman in such a case Which strang or rather ioyful newes being by Gods angel reueiled vnto the shepheards in the field they ran with all hast to Bethlem and there first found both Marie and Ioseph and the babe laid in the cratch and when they had seene it they published it first abroad to the world and all that heard it wondred but Marie kept all these sayings and pondered them in her heart And the Shepheards returned praysing God for all that they had heard seen of our sauiour Christ. And when y e eight day was come they circumcised her child his name was called Iesus as the angell had so named him before he was conceiued And when the dayes of her purification after the Law of Moses were come she went with her childe Iesus and her husband to Ierusalem to present him to the Lord and there according to her pouertie offred two yong pigions and a payre of turtle doues for an oblation according to the lawe for her manchilde that was holy vnto the Lord. And when she heard olde father
praysed God and said blessed bee hee that knew thee and blessed be the Lord for hee ceaseth not to doe good to vs that are nowe liuing and to our husband and children when they were aliue and are now dead The man Booz is neere kinne vnto vs and of our affinitie therefore this now is my counsell vnto thee my daughter whose rest I ought to seeke by prouiding thee an husbande with whom thou mayest liue quietly that thou mayest prosper Behold he winnoweth Barley this night in his barne floore wash thy selfe therefore and annoynt thee and put thy rayment hansomely vpon thee and get the◠downe to his barne and there hyde thy selfe priuilie and let not Booz nor any other know of thee vntill he haue left eating and drinking And when he shall sleepe marke the place where he layeth him down and when he is fast a sleepe goe priuily and vncouer his feete and laye thee downe at his feete and he shall tell thee what thou shalt doe So Ruth departed followed her counsel did in euery thing as Naomy had her but whē Ruth came home againe in the morning Naomy perceiued y e Booz had not taken Ruth to his wife as she hoped shee was somewhat astonied said Who art thou my daughter Ruth when Ruth tolde her what entertainment she had Naomy said sit still my daughter vntill thou know how the thing will fall out for the man will not be in rest vntill he haue finished y e matter with thee this day And as she said so it came to passe for y e very same day Booz took Ruth to be his wife by whom God gaue vnto Naomy a sonne at whose birth y t women said vnto Naomy Blessed be the Lorde which hath not lefte thee this day without a kinsman to haue a name in Israel to leaue a continuall posterity y t shal bring thy life againe cherish thine old age for thy daughter in law which loueth thee hath borne vnto him she is better vnto thee then seuen or many sonnes And Naomy tooke the child laid it in her lap became dry nurse vnto it being glad y t a sonne was borne vnto her in her olde dayes Ruth 1.2.3.4 Noah or Noa sig stirring or moued She was one of the 5. daughters coheires of Zelophead as ye may read in Mahlas story Num. 26.33.27.1 O Orpah or Orpha signifieth a necke lifting vp or bari◠of the face She was a Damosell of the countrie of Moab which was married to a stranger of Israel called Chilion the sonne of Elimelech and Naomy and became sister in lawe to Ruth her countrie woman of her reade more in the storie of Namony at large Ruth 1.2 P Penennah or Phenenna sig a gem or a face She was one of the wiues of Elkanah and mate of Hannah the mother of Samuel and because Penennah had children and Hannah had none Therefore Penennah vexed Hanna sore and vpbrayded her continually with her barrennesse especially when Hanna went vp to Hierusalem to the house of the Lorde to serue and woorship him And when Elchana sacrificed hee gaue to Penennah his wife and to all her sonnes and daughters portions But vnto Hanna hee gaue a portion with a heauy cheere read the story of Hanna 1. Sam. 1.2.3 c. Persis or Persida sig breaking or deuiding a little nayle She was a woman singularly beloued of S. Paule as to whom especially with Phebe Marie Priscilla Triphon Triphosa and other women by name he hath commended himselfe in his Epistle to the Romaines for her diligence in setting foorth the Gospel as doth appeare by his wordes saying Salute the welbeloued Persis whiche woman hath laboured much in the Lord. Rom. 16. Phebe sig bright cleere or pure She was a certayne godlie widowe which serued in the congregation of Cenchrea by whom Saint Paule sent his Epistle written to the Romaynes wherein he saieth in her prayse and commendation on this wise I commend vnto you Phebe our sister which is a seruant of the Church of Cenehrea that yee receiue her in the Lorde as it becommeth Sayntes and that yee assist her in whatsoeuer businesse she needeth of your ayde for she hath geuen hospitality vnto many and to me also Rom. 16.1.2 Priscilla signifieth somewhat auncient knowing She was the wife of Aquila the Iewe of Ponthus the tentmaker who with her husband came from Rome to Corinth there dwelt into whose house Paul being of y e same occupatiō came lodged whiles he abode there wrought at his arte so became Pauls mistresse in y e yeere of y e worlds creatiō 4019. afterward she went with her husbād and Paul to Ephesus there remayned behynd Paul who went on his iourney to Hierusalem And when Apollos y t eloquent man came to Ephesus and preached Christ as wel as he could Priscilla and her husband heard his preaching and perceiuing him not to be as yet fully instructed in y e knowledge of Christ tooke him home with her seuerally taught him more perfectly the mysteries of the Gospel And hee being a very eloquēt great learned mā disdayned not to be taught of these poore crafts mā womā Acts 18. Finally she was a woman so deerly beloued of S. Paul y t in most of his Epistles he made special remembrance of them as worthy members of Christs Church As namely in his epistle to y e Romans recōmended himself vnto her her husbād specially by name among other woorthy godly men women saying Greet Priscilla and Aquila my fellow helpers in Christ Iesus which haue for my life layd downe their owne neck vnto whom not I onelye geue thankes but also all the Churches of the Gentiles Rom. 16. 3.4 Also in his epistle to the Corinthians he saith the churches of Asia salute you Aquila Priscilla with the church that is in their house salute you greatly in the Lord. 1. Cor. 16. 19. Lastly in his epistle to Timothy he saith salute Prisca or Priscilla Aquila and the houshold of Onisiphorus 2. Tim. 4.19 Puah or Phua or Fua sig a redde headed man a shamefast woman groning a mouth howling She was one of the two fauourers or chiefest mydwiues of Egypt in the tyme of Pharao that tyrant who with her companion Shiphrah so greatly feared God that they did not murther the male children of y e Hebrues as the king had commaunded them but preserued them aliue made their excuse vnto the king to his contentment for which their fact God increased them with his blessings Exod. 1.15 R Rahab or Rachab sig famine a thirst breadth broade enlarged a street a proud dame strong making a ruffle or tumult She was a Gentile borne and a harlot victualer dwelling vpon the towne wall of Iericho where she kept a tauerne or common Inne or hostage for wayfaring men and others And when it chaunced that the two men of Israel whom Iosua had sent
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 Labā 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 serue◠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 frō thee the fruit of thy womb as if he should say it is God only that maketh barrē 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 hād 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 Labās 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 takē 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 Labā 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
Idols were the cause that Rahel and some of Iacobs family worshipped strange Gods as appeareth Gen. 35. where Iacob was commaunded by GOD to clense his houshold and to cause them to put away the strange Gods from among them and to worship God aright in Bethel So when Iacob Rahel were gone LabaÌ„ hasted after as fast as he could ouertaking Iacob Rahel at Mount Gilead there he chid Iacob for stealing away his heart carrying away his daughters without leaue taking of him made no litle ado with Iacob for his Gods saying Wherfore hast thou yet stollen away my Gods for he wist not y t Rahel his daughter had stollen them and therefore hee layde them to Iacobs charge But Iacob altogether ignoraunt of such matter guiltles bad Laban make search for his Gods saying search thou all y t I haue with whoÌ„ thou findest thy Gods let him not liue Wherevppon LabaÌ„ began and searched Iacobs tent Leas tent the two maydens tentes but found not his Gods and when he came to search Rahel his daughters tent she hauing hid his Idols in the Cammels lytter sate downe vpon theÌ„ as her father was ruffling about the place where she sate she said vnto him O my Lord be not angrie y t I caÌ„not rise vp before thee for the custome of women is vpon me so the thing for all his searching was not known TheÌ„ after a litle chiding had betwixt Iacob LabaÌ„ there was a couenaÌ„t of peace made betwixt them vppon condicion y t Iacob should vse Rahel Lea his wiues wel to take no mo wiues vnto theÌ„ to vexe them whervnto Iacob easily grauÌ„ted so LabaÌ„ hauing blessed Rahel Lea his daughters he took his leaueâ— departed back again Iacob went on his iourney to meet Esau his brother placing his wife Rahel her soÌ„ne Ioseph last y t they might be furthest froÌ„ daÌ„ger wheÌ„ she met her brother in lawe Esau Rahel drew neere did reuerence vnto him and so tooke her leaue departed safe with Iacob vnto Sichem And when she was going vp with her husbaÌ„d to Bethel to dwel she put away the strange Gods that she had stollen from Laban her father and earinges that houng in her eares and gaue them to Iacob when he reformed his housholde who tooke her Idols and superstitious trashe and hidde them vnder an Oke by Sichem And when she departed from Bethel and came within halfe a dayes iourney to Ephrath Rahel there by the way trauelled with her second child and in traueling beeing in greate paynes and sore labour the mydwife to comfort her sayde vnto her feare not Rahel for thou shalt haue this sonne also but she through sore and perillous labour being about to yeelde vp the ghost euen in the byrth called her childes name Benony y t is the sonne of my sorrow but his father Iacob called his name Beniamin and so she died in childbed in y e yeere of the world 2275. after that she had bin married 23. yeeres to Iacob shortly after y e death of her nurse Rebecca was buried in y e way to Ephrata which is BethleheÌ„ in y e border of BeÌ„iamin where Iacob caused a piller of stone to bee set vpoÌ„ her graue as a ceremony to testifie the resurrectioÌ„ to come not generally reueyled which piller was euer after called Rahels piller or graue or sepulchre stone Gen. 29.30.31.33.35.48.7 1. Sam. 10.2 After whose death y e prophet Ieremy loÌ„g after did coÌ„pare y e destruction captiuity of the Iewes to y e destructioÌ„ of the Beniamites or Israelits saying This saith y e Lord a voyce was heard on hye mourning bitter weeping Rahel weeping for her childreÌ„ refused to be coÌ„forted because they were not aliue but dead y t is the Beniamites Israelites were so destroyed y t if Rahel the mother of Beniamin coulde haue risen againe to seeke for her children she should haue found none remayning Ier. 31 15. Which prophecie of Rahel her children was afterward fulfilled at the byrth of our sauiour Christ Iesus when y e cruel blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before by causing all the young children vnder 2. yeeres old y t were in Bethlehem to be slaine of purpose to kil Christ among them but al in vain for mauger his head Christ did doeth raygne a king blessed foreuer Math. 2.18 Rebecca or Rebekah sig great patience much sufferance she that hath beene well rewarded Gods glorie bearing afausone grosse or welfauoured wenche c. Shee was the daughter of Bethuell the sonne of Milcha the wife of Nahor Abrahams brother borne in the yere of the world 2118. and sister to Laban who being a very fayre maide and bewtifull virgin vnknowne of man as she went on a tyme with a pitcher vpon her head to the common wel without the Citie to drawe water it chaunced Abrahams seruant or stewarde whom he had sent to get a wife for Isaak his Sonne to stand by the same well with ten Camelles lying thereaboutes who when the mayde had filled her potte and set it vpon her head ready to goe away desired her that he might drinke a little of her water And she very courtuously set downe her potte and not only gaue him drinke but also shee powred out the reste into the water trough and ranne againe to the well and drewe water for his Camelles also vntill they had all dronken their fill Then Abrahams man perceyuing thereby that God had hearde his prayer and graunted his request to make his iourney prosperous in that hee sawe this was the woman whome God had prouided for his maisters Sonne tooke out two golden eareringes of two sicles weight which were worth 32 s and two bracelets of golde weighing ten sickels which were worth 23. poundes and gaue them to the mayde demaunding whose Daughter shee was I am quoth Rebecca the Daughter of Bethuel the Sonne of Milcha which shee bare vnto Nahor Then tell mee I praye thee sayde the man is there â—oome in thy fathers house to lodge in yea quoth shee there is both roome and lodging and also both lytter and prouender enough for your beastes Blessed bee God quoth hee that hath dealte so mercyfullye with my mayster and hath brought mee the right waye to my maysters Brothers house Then Rebecca hearing him speake of her fathers Brother ranne home and told al things what the man had sayd in the presence and hearing of Laban her brother who beholding the earinges and bracelettes vppon his sisters handes and marking what shee said ranne presentlye forth to meete the manne and with gentle entertainment brought him home into the house and sawe his Camelles drest and prouided for of prouender and when he had so done hee set meate also before the man to eate but the man would not eate before he had done his maisters message and declared the cause wherefore
was priuily made long agoe betwixt her and mee in all places where we became Then Abimelech the king gaue Abraham beeues sheepe men seruants and maide seruants and greatly inriched him also restored vnto him Sarah his wife giuing him leaue to depart and dwell where hee woulde in his Dominion but before Sara departed as God had suffered this Heathen king to doe vnto her husbande so nowe hee reproued Sarah his wife also for her dissembling lying Behold I haue giuen thy brother a thousand peeces of siluer beholde he is in the vaile of thine enemies to all that are with thee and to all others as if he had said Sara seeing God hath giuen thee an husbande as a vaile or defence yea such a head as with whom thou maiest bee preserued from all dangers thou hast done euill to vse this dissimulation with mee in calling him thy brother that is indeede thine husbande Then Abraham prayed vnto God for Abimelech God heard his yrayer and healed Abimelech and his wife and his maid seruants so that they conceaued afterwarde and bare children for before the Lorde had taken away from them the gift of conceauing and shut vp euery wombe in the house of Abimelech because of Sara Abrahams wife Now the Lord visited Sara while shee was in the land of the Philistines at Gerar so that shee through faith receiued strength to conceaue seede and brought foorth a sonne in her olde age at the time appointed of God according as he had promised by the Angel because she iudged him faithfull that had promised So that of one woman euen of her y t was as one dead past age there sprang so many as y e starres of the skie in multitude as the sand in the Sea shore which is innumerable Heb. 11.11 12. And Abraham called his sonnes name Isaack and when the childe was borne shee accused her self of ingratitude in that shee did not beleeue the Almightie and said God hath made me to reioyce all that heare will reioyce with mee who woulde haue said to Abraham that Sara should haue giuen children sucke for I haue borne him a sonne in his olde age After this when Sara saw and perceiued Ismael the sonne of Hagar her maide as he plaied with Isaak mocking and deriding Gods promises made to Isaak which the Apostle to the Galathians 4.29 calleth persecution she complained thereof vnto Abraham and saide Put away or cast out this bond maid and her sonne for the sonne of this bond woman shall not bee heire with my sonne Isaak Which thing was very greeuous in Abrahams sight because hee loued Ismael But God saide vnto Abraham Let it not greeue thee for the childes sake or his mother but in all that Sara shall say vnto thee heare her voyce for in Isaak shall thy seede bee blessed that is the promised seed shal be counted from thy sonne Isaak borne of Sarah and not from Ismael Rom. 9.9 Then Abraham followed his wife Saraes counsaile and put away Hagar and her sonne foorth of his house who after liued in the wildernesse of Paran and troubled Sara no more Finally when Sara was an hundred and seuen and twentie yeeres olde in the yeere of the worlde 2145. she died in Kyriath-arba otherwise called Hebron in the land of Canaan and was buried in the double caue of the field Machpelah ouer against Mamre which is Hebron which Abraham her husband bought of the sonnes Heath called the Hittites of purpose to bury Sara for whose death he greatly lamented and mourned after her to be a place of common buriall for all his her posteritie for euer And after the death of Sarai Abraham tooke him another wife called Keturah by whom he had diuers sonnes Gen. 11.29 12.5.13 c 13.1.16.17.15.21 18.6,9.11.12 c. 20. 21. 1.2 c. till verse 15. 23.1 reade Iosephus fol. 180.181 Sarra or Sara sig my princehood a prince and as before in Sarai She was the only daughter of one Raguel and Anna or Edna that dwelt in Rages otherwise called Ecbatane a Citie of the Medes where Sarra hauing had seuen husbandes one after another in her fathers house the men before they had lien with her were all one after another by Gods prouidence and permission who had reserued Sara to be wife for young Tobie as afterwarde shall appeare slaine by the euill spirite or Diuell called Asmodius to the great discomfort and heauinesse of the young woman and her friendes And yet to aggrauate her sorrowe and griefe the more Beholde her fathers maides when shee did correct them for their faultes woulde slaunder her cheek and reproue her on this wise saying Doest thou not know that thou hast strangled thine husbandes Thou hast had nowe seuen husbands neither wast thou named after any of them Wherefore doest thou beate vs for them if they bee dead goe thy way hence to them and God let vs neuer see sonne nor daughter of thee more vppon earth thou killer of thine husbandes wilte thou slay vs also as thou hast slaine seuen men When Sara hearde these wordes shee was very sorowfull so that shee thought to haue strangled her selfe But beeing better aduised shee saide with her selfe I am the onely daughter of my father and if I doe this I shall slaunder him and shall bring his age to the graue with sorrow Whereupon shee cast aside all suche wicked and vngodly thoughtes as at the first oppressed her and in great pacience betooke her selfe to fasting and prayer with all deuotion and godlinesse in so muche as in the midst of her griefe and affliction shee got her vp to an high chamber of her house where shee continued three dayes and three nights without meate and drinke in heartie prayer towarde the windowe beseeching God with teares that hee would vouchsafe to loose and deliuer her from this rebuke or els to take her out of the earth saying as before in the first Lampe of Uirginitie Page 39. After prayer shee came downe from her chamber and praysed the Lorde And note that at the very same instant that shee made her prayers old Tobie also made his prayers to God beeing rebuked of his wife Anna and both their prayers came together and were heard receiued also at one time before God who thereupon to both their comfortes sent his good Angel Raphael to heale them both that is to take away the blindnesse of Tobie and to giue Sarra for a wife to Tobias the sonne of Tobit and to binde Asmodius the euill spirite because shee belonged to young Tobie by right For young Tobie being sent by his father to Rages where Sara dwelt conducted all the way by the Angell Raphael when they were come neere to Rages the Angell saide to the young man Brother to day wee shall lodge with Raguel who is thy cosin hee also hath one only daughtâ—r named Sarra I will speake for her that shee may be giuen thee for a wife for to thee doth
the 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 â—uer 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 yoÌ„g 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 chaÌ„ber 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
the Diuel Asmodeus bound him sent him into the wildernes of the higher Egypt And after that they were both shut in Tobias rose out of the bed said vnto the virgin vp sister Sara arise let vs make our prayer vnto God that hee would haue pitie on vs to day to morrowe and the thirde day for these three nightes will wee ioyne or reconcile our selues to God and when the thirde holy night is past wee shall ioyne together in the duetie of marriage For wee are the children of holy men and wee may not come together as the Heathen that knowe not God Then shee arose and they stood vp both together and besought God earnestly that he would preserue them praying and saying as in the first Lampe of Uirginitie And after their prayer ended they went to bed and slept both together that night But Raguel Saraes father thinking Tobias was dead as the other seuen made a graue for him and purposing to haue buryed him secretly the same night that none shoulde haue knowen of it Hee sent his maide into the chamber to see whether hee were dead or aliue who comming into the chamber and finding them both safe and sounde fast a sleepe together brought good tidings again to Raguel and tolde him that Tobias was aliue which caused Raguell not a little to reioyce and prayse the Lorde because hee had mercye on them two which were the only begotten children of their fathers And after commaunding the graue to bee filled vp he made a greate wedding feast which hee kept for ioy 14. dayes and gaue halfe of his goods to Tobie towardes the marriage of his daughter Sarra assuring the rest vnto him her by writing after his and his wiues death So after the fourteene dayes expired in the which space Tobias begate his wife with childe When Raguel by no intreatie coulde persuade Tobie to carry any longer from his sorrowfull father mother that long expected his returne He deliuered his daughter Saâ—ra vnto him together with her portion and so sent her away from him with health and ioy and with his blessing saying The God of heauen make you my children to prosper before I die And with this exhortation giuen to Sarra his daughter saying Honor thy father and mother in lawe which are now thy parents that I may heare good report of thee Also see thou loue thine husband and rule well thine houshold keeping them in good order that thou mayest shewe thy selfe faultlesse and so kissed them and tooke his leaue of them And to Tobias her mother Edna gaue this charge concerning Sarra saying The Lorde of heauen restore thee my deare brother and graunt that I may see thy children of my daughter Sarra that I may reioyce before the Lorde Beholde now I commit to thee my daughter as a pledge doe not intreate her euill So shee imbraced her daughter kissed her let her goe So Sarra went with her husband to Niniuie there dwelt with her husbandes father olde Tobie and where after his her mother in lawes death she returned againe with her husband to Ecbatan to her owne father there dwelt with him while he and her mother liued and after their death which was in the yeere of the world 3456. she inherited al their substance there liued died with her husband before y e destructioÌ„ of Niniuie Tob. 3.7.6.10 c. 7.8.9.6.10.10 c. 11.1.14.13 Serah or Sarah or Sarai sig the same that Sarah doth She was the daughter of Asher the second sonne of Iacob begotten of Zilpa his concubine and the handmaid of Lea and sister to Beriah Isui Iesuah and Iimnah the sonnes of Asher her father Gen. 46.17 Num. 26 46. 1. Chro. 7.30 Sherah or Seera or Seerah or Sara sig the same also that Sara doth She was the daughter of Ephraim or as some thinke his Niece daughter of Manasses who being a noble woman and riche in possessions built to her perpetuall fame three great cities in Gezar in y e lande of Ephraim her father and gaue vnto them seuerall names the one being called Bethhoron the neather the second Bethhoron the vpper the third Uzzen Sheerah after her owne name 1. Chr. 7.24 Which cities being afterward taken spoyled by Pharo king of Egypt were giuen by him for a present vnto his daughter king Salomons wife and after repaired and fortified againe by Salomon as appeareth 1. King 9.16 2. Chro 8.5 Shelomith or Selomith Salomith sig a peacefull woman or perfect or recompensing She was the daughter of Dibri of the tribe of Dan became wife to an Egyptian by whom she bare a sonne that afterward was the first y t euer was imprisoned and stoned to death for blaspheming of the Lord by swearing or despiting God in a fray or mutinie that hee made with another man of Israel vpon which occasion God among other made this lawe for euer to remaine against all blasphemers That whosoeuer curseth his God should be punished and beare his sinne and he that blasphemeth the name of the Lord should bee put to death for it But this lawe being nowe out of vse the more is the pitie it woundeth the heartes of the godly to heare the blasphemers in euery place in this wicked age of the worlde without any publike reproofe or penall punishment inflicted by the Magistrate so crucifie Christe againe and rente his most precious members asunder one froÌ„ another by rapping out of infinite vgly and most horrible othes and execrable cursings to the great disglory of God the prophanation of his sacred law too too much offence of the godlie and zealous Christian. There was another woman called Shelomith or Salomith or Selomith which was the daughter of Zerubbabell the sonne of Pedaiah and nephew of Zalathiell which came of the stocke of Dauid of whose line or stock Christ came also she was sister to Meshullam Hananiah 1. Chr. 3. 19. Shimrath or Semath or Semaath sig hearing obeying She was an Ammotish woman and mother to Zabad who with his fellowe Ieho zabed traiterously killed his master king Ioash and was therefore iustly slaine and put to death by Amaziah the king after the death of his father whom they slue 2. Chr. 24.25.26.25.2 Shimrith or Simrith or Semarith sig shee is warned hard as a Diamond a thorne dregges Shee was a Moabitish woman and mother of Iehozabat the other traiterous seruaÌ„t of king Ioash who with his fellowe zabad the sonne of Shimrath before most vilanously conspired together and slue their master king Ioas as hee lay sicke in his bed but afterwarde for this his blooddie fact hee suffered the condigne punishment of shamefull death by the handes of Amaziah the king and sonne of Ioah as appeareth 2. Chr. 24.25.26 25.2 Shiphrah or Siphrah or Sephora sig faire fairenes pleasing a sparrowe his birde a Trumpet wel doing goodnes early a Goat She with her companion Puah were two of the most famous and
chiefest midwiues of the Hebrue women in the lande of Egypt vnto whom king Pharao in his cruel rage against the Israelites and the children of God gaue this commandement saying when yee doe the office of a midwife to the women of the Hebrues or Israelites and set them on their stooles or seates whereupon they satte in trauelling of childe If it be a sonne then ye shall kill him but if it be a daughter theÌ„ let her liue Notwithstanding these two midwiues feared God more then the king did not murther the infants of the women of Israel in y e birth as y t bloody butcher king Pharao had coÌ„maÌ„ded theÌ„ But coÌ„trariwise preserued y e meÌ„ children still aliue which wheÌ„ y t tyrant the king vnderstood he sent for these two good midwiues rebuked theÌ„ saying why haue ye preserued aliue y e meÌ„ childreÌ„ coÌ„trary to my coÌ„mandment But the Midwiues made their excuse and answered the king saying Because O king quoth they the Hebrue women are not like the women of Egypt for they are more strong and sturdie women and liuelie and quicklie deliuered yer the Midwiues come at them Which answere the tyrannous king well allowing of when he saw he could not preuaile by that craft he burst foorth to open rage against Gods people and commaunded all his people that they should cast euery man childe of the Hebrue women into the riuer but to reserue euery maidechilde aliue But as touching this act of Shiprah and her fellow Midwife as their disobedience heerein to the king was lawfull enough so their dissembling and lying in their excuse so vnto him was euill howbeit because the Midwiues feared God therefore God made them houses and prospered them that is God rewarded their constancie not their lying and blessed and increased the families both of the Midwiues and of the Israelites by their meanes so that the people of Israel multiplied and were very mightie Yea by their meanes that notable member of Gods Church and holy man of God Moses was preserued by whom God deliuered his people out of the oppression and slauery of that Tyrant Pharo to his vtter destruction in the redde Sea Exod. 1.15.16 c. Shuah or Sua or Suaa sig crying sauing mightie honorable regardful of the sauiour lowlinesse studie speech budding praier She was a Cananitish woman borne the daughter of one Suah or as some thinke of Hirah an Addulamite and became the wife of Iudah the sonne of Iacob which affinitie notwithstanding was condemned of God so shee bare vnto Iuda three sonnes Er Onan and Shelah at a place called Chezib But because her two eldest sonnes were both wicked men in the sight of the Lorde therefore the Lorde slue them both to her great griefe And in processe of time shee also died after whose death her husband Iudah committed horrible incest with her daughter in lawe Tamar the wife of Er her eldest sonne to the slander of the Church and offence of the godlie as ye may reade Gen. 28. 1. Chro. 2.3 There was another woman called Shuah which was the daughter of Hebar the sonne of Beriah the sonne of Ashur and who also was the sister of Iaphlet Shomer and Hotham 1. Chr. 7.32 Susanna or Suesâ—hanna sig a Lilly a Rose Mirth his Lilly grace or Lady her grace and good behauiour louely fauourable c. Shee was the daughter of Helchias of the tribe of Iuda and wife of Ioachim a very great riche man and of high reputation and honour among the Iewes in Babylon where hee dwelt Nowe shee beeing a very fayre woman well brought vp and instructed by her parentes in the law of Moses one y t feared God In the same first yere that she was married there were two Iudges made of y e Ancients of the people which resorted muche to her husbande Ioachims house because hee was the most honorable of all others and all they of the Iewes which had any thing to doe in the lawe came thither also vnto them to haue their matters hearde and decided These two Iudges beeing wicked men were so wounded with the loue of Susanna and burned so in lust towards her both at one time vnwitting one to the other that they wist not what to doe but neither durst tel the other his grief nor yet for shame vtter their inordinate dotage and lust vnto her And so on a day when they had sate long in Ioachims house about matters of the lawe and waited for to haue their purpose on Susanna and coulde not they brake vp and went home to dinner And at their returne againe togethers the one brake to y e other their whole minds appointed a time when they mighte take her alone And when they had espied out a conuenient time y t Susanna went into a faire garden that shee had adioyning vnto her house as her manner was there to walke euer about noone when her husbandes Clients were all gone home to dinner with two of her maidens onelie accompanying her there to walke wash herselfe in the heate of the day Behold these two olde lechers hid them selues in the garden against her comming And assoone as her maidens had shut the garden or orcharde dore and were gone for oyle and sope for their mistres as shee had commaunded them These two wicked Elders or lecherous Iudges who had lyen there priuilie hid vnknowen to Susanna and her maidens like two neighing horsses came vpon her now beeing all alone and saide Beholde the garden dores are nowe shut that no man can see vs and wee burne in loue with thee therefore consent vnto vs and lye with vs if thou willt not wee will beare wtinesse against thee that a young man was in the Orchard with thee and y t therefore thou sentest away thy maydens from thee because thou wouldest commit adultery with him And then Susanna sighed and saide Alas I am in trouble on euery side for if I followe your mindes and doe the thing it will bee my death And if on the other side I consent not vnto you nor doe it not yet can I not escape your handes Well it is better for mee to fall into your handes without the deede doing then to sinne in the sight of y e Lord by doing it And with that shee cryed out vpon them with a loude voice And the olde lechers cryed out as fast against her which clamour on both parties was so great that it was hard among her seruants without which ranne to the garden dore and burst it open for hast to see what the matter was And when the seruants had heard the elders false report of Susanna they beeing a little too hastie in beleeuyng so false a reporte of their mistres were greatly ashamed of her for there was neuer suche a report made of Susanna before So on the morrowe after these two wicked Iudges full of mischeuous imaginations againste Susanna came to Ioachim her husbandes house as the manner
was and there declared the matter but most falsly against her to her husbande and all by wrongfull accusation to bring her to death for spight that shee would not consent to their diuelishe desires And when shee was sent for to her fathers house where she then laye and came accompanied with her father and mother her children and all her kin to bee iudged and araygned before them for a breaker of wedlock and an adultresse according to the lawe of God shee beeing a very tender person and marueilous fayre of face stoode before the two wicked Iudges with her face couered But these lecherous dottards to the end they might at the least bee satisfied with her beautie commanded to take the vaile or cloth from her face that they might fully behold her haue a full sight of her beautie which thing being done to the griefe of her friends and many that stoode about her These two wicked Iudges stood vp them selues both to be her accusers and iudges and laying their handes vpon the head of Susanna who wept and looked vp to heauen for her heart trusted in the Lorde They said as we were walking alone in the garden this woman came in with her two maides whō shee sent away frō her making fast the orchard dores after them with y t a young felow which there lay hid in the garden start vp went vnto her lay with her then wee which stood in a corner of the garden seeing this wickednesse ranne vnto them and sawe them as they were together but wee coulde not holde the fellowe for hee was stronger then wee and got open the dore and leaped out And when wee had taken this woman wee demaunded of her what fellowe it was but shee woulde not tell vs. This is the matter that wee lay vnto her charge and wee be witnesses of the same Then the common sort beleeued them as those that were the Elders and chiefe Iudges of the people and so they condemned Susanna to death whereuppon her friends yea and all they that knewe her for sorrowe beganne to weepe and lament heartilie for her Yea and Susanna her selfe then cryed out with a loude voice and made her feruent prayer vnto God saying as before in the first Lampe Pag. 48. O euerlasting God thou searcher of heartes thou that knowest all thinges before they come to passe thou wotest that they haue borne false witnesse against mee and behold I must die whereas thou Lorde knowest I neuer intended or once so much as thought much lesse did any such thing as these men haue maliciously imagined or inuented against mee And the Lorde heard her prayer Therefore when shee was ledde to bee put to death according to her iudgement and as shee was going to the place of execution the Lorde of heauen which had commpassion of this innocent woman neuer forsaketh leaueth his but helpeth them euen then when all thinges seeme past hope of mercy to the great comfort of all oppressed Christians raised vp the spirite of a little young childe called Daniel who cryed with a loude voyce to the great admiration no doubt of all that heard him saying I am cleane from the blood of this woman And when the people heard that they stayed and turned them towardes the childe and demaunded of him what hee meant by his wordes O yee children of Israel saide hee are yee such fooles that without examination and knowledge of the trueth yee haue condemned a daughter of Israel Returne againe to iudgement for they haue borne false witnesse against her Then the people went backe againe in all hast And the Elders tooke Daniell and set him among them in iudgement who when he had commanded the two olde lecherous Iudges that were the false witnesses to be seuered one from another that hee might examine them seuerally a parte hee called the one of them said vnto him O thou old cankered carle that art old in a wicked life and hast vsed thy vncleannesse so long Now thy sinnes and vngracious deedes which thou hast committed afore time are come to light for thou hast born false witnes hast pronounced false erronious iudgemēt Thou hast condemned the innocent hast let the guiltie go free Albeit the Lord sayd the innocent and righteous shalt thou not slaye Now then if thou hast seene her commit this villanie tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together He answered vnder a Mulbery or Lentiske tree Now verily quoth Daniell thou hast lyed against thine owne head For loe the Angell of God hath receiued the sentence of God to cut thee in two For thou art worthy of death in that thou hast oppressed the innocent woman contrary to the commaundement of God who sayd The innocent and righteous see thou slaye not neyther shalt thou beare false witnesse against thy neighbour and so he put him aside Then the childe called the other old dotard sayd likewise vnto him O thou seede of Canaan not of Iuda bewtie hath deceiued thee and lust hath subuerted thine heart Thus haue ye long dealt with y ◠daughters of Israell they for feare consēted vnto you and companyed with you but this woman being a daughter of Iuda would not abide your wickednesse Now tell me vnder what tree didst thou take them companying together He answered vnder a Pyne prune or Mirtle tree Uery well sayde Danyell Nowe verilye thou hast lyed also against thine owne lyfe or head therefore the Messenger or Angel of the Lord standeth waiting with the sworde to cut thee also in two and so to destroye you both And with that all the whole assemblye cryed with a loude voice and praysed God which so miraculouslye had preserued Susanna that daye and saued her that trusted in him And so fell vpon the two wicked Iudges who were conuict by their owne mouthes of falshoode and according to the law of Moses Deuter. 19.19 put them both to death for bearing false witnesse against their neighbour Thus the innocēt blood of Susanna was saued y e same day from being spilt in y e yeere of y e world 3518. Therfore Helchias her father mother praised God for their daughter Susanna with Ioachim her husband and all the kinred that there was no dishonestie founde in her Dan. 13. Susanna 1. There was an other woman called Susanna in y e time of Christ which being a godly woman folowed Christ his Apostles diligētly to heare their preaching ministred vnto them of her substance to relieue thē so much as laye in her power to her perpetuall prayse and the great shame of many both men and women now in the time of the same gospell who bee so far from relieuing the professors therof that they will not vouchsafe to follow them no nor so muche as to heare thē preach they neuer so well charme the charmar neuer so wisely but to theyr vtter
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 whē 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 Hamā cōtrary to his expectatiō was cōmanded by y e king to doe Mordicay al y e honor he might as vnto y e kings chiefest friend But whē he had done y e thing went so neere his heart that he hasted home again very sorowful sad told zeresh his wife his friēds al y t had befallen him quite cōtrary to his hope thē said his wife zeresh vnto him if Mordicay thine enemy be of y e seed of y e Iewes before whō 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 vpō the same gallous that shee caused him to make for Mordicay together with her 7. sōnes also at one time she her selfe turned out of house home all that euer shee had confiscate geuē 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 Ieroboā whē her husband was dead she a widow because her sonne was a mā of strēgth and courage she preferred her sōn 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 childrē 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 cūning 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 Thē 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 wif◠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
alloes and cynamom Come I saye let vs therefore lye together and take our fill of loue and let vs solace our selues and take our pleasure in daliance for my husbande is not at home hee is gone a iourney farre of and hath taken with him a great bagge of money and will not returne home againe of a long time vntill the day appoynted Thus this impudent harlot with her great subtilty and craft ioyned with sweete woordes and flattering speeches ouercame so the silly young man that she caused him to yeeld and with her dissembling lippes she so entised and bewitched him as it were that he silly foole followed her straight wayes home to her house as an Oxe ledde to the slaughter which thinking he goeth to the pasture willingly goeth to his owne death and destruction And as a natural idiot and foole that laugheth when he goeth to the stockes to be punished and as a byrde y t hasteth to the snare not knowing what danger and perill his life is in Euen so I say went this besotted young man after her so long till shee had wounded his languishing liuer with the dart of her filthy luste brought him home into her house of hell and chamber of death destruction and there placed him as her gheste in the deepe pitte of hel Prou. 7. The description of the great whore or harlot of Babilon By S. Iohn the Euangelist Whore of Babylon I sawe sayeth Saint Iohn a woman sitte vppon a scarlet coloured beast full of names of blasphemie which had seuen heads and tenne hornes and the woman sate vppon many waters and was arrayed all in purple and scarlet and gilded with gold and precious stones pearles had a cup of gold in her hand ful of abhominatioÌ„s filthines of her fornications And in her forehead was this name writteÌ„ A misterie great Babilon the mother of whoredomes and abhominations of the earth And I saw this woman dronken with the blood of Saintes and with the blood of the Martyrs of Iesus And I heard this strumpet glorifie her selfe and boast gloriously of her prosperitie saying in her heart I sitte and lyue in pleasure being a queene and am no widdow and shall see no mourning Yea I saw the kings of the earth commit fornication with this whore and the inhabitantes of the earth drinke til they were dronken with the wine of her fornication and the marchantes of the earth traffike with her and buye her ware to make them selues rich thereby of the aboundaunce of her pleasures euen her ware of gold and siluer precious stones pearles of fine linnen purple silke scarlette and all manner of Thymwood vessels of Iuory and of pretious wood of brasse yron and marble her wares also of synamom sweete odours oyntmentes frankinsence wyne oyle fine flower and wheate of beastes and sheepe horses and charyots seruants and soules of men And when I sawe her saieth S. Iohu I wondred with great maruell But the Angell of the Lorde after that hee had shewde me the misterie of the woman and of the beast that bare her told mee that this whore or harlot Babilon for her sinnes and abhominations committed which were all ascended and come vp to heauen shall haue a great fall and be sore plagued and tormented in one day all at once euen with death sorrowe and famyne and that shee shoulde bee rewarded double according to her workes and drinke the dreegges of her own cuppe and bee burnt with fire for strong is the Lord which will condempne her yea that they that hate the whore shall with one consente make her desolate and naked and shall eate her fleshe and burne her with fire as God hath put in their heartes to fulfill his will vppon her That the kinges of the earth which liued in pleasure with her also shall bewayle and lament her when they shall see the smoake of her burning And standing a farre off for feare of her torment shall saye Alas alas the great Citie Babylon the mightie Citie howe is thy iudgement come euen in one houre The inhabitants and people of the world also shall runne out of her and crye out mightelye with a loude voice and saye Alas alas it is fallen it is fallen Babylon the great citie is fallen and is become the inhabitation of diuels and the holde of all foule spirites and the cage of euery vnclean and hateful byrde Finally y e marchants of her trash which made them selues rich therby for sorrowe and wante of their filthy gaine shall stand a farre off from her for feare of her tormente and erye out and dispayre weeping and wayling and saye Alas alas the greate Citie that was cloathed in fine linnen purple and scarlet and gilded with golde and pretious stone and pearle howe in one houre are so great riches come to desolation And all shipmen and trauaylers by sea shall flye vp to the toppe of their mastes to see her destruction and shall crye out when they see the smoake of her burning and cast dust vppon their heades and saye alas alas what Citie in all the world was like vnto this great Citie wherein all that had shippes on the sea were made rich by her costlynesse howe in one houre is shee made desolate But contrariwyse the Angelles tolde mee that the Saintes and Martyrs whome shee hadde slayne shoulde greatlye reioyce in her destruction and saye O heauen reioyce of her desolation and yee holye Apostles and Prophets tryumph in her ouerthrow for GOD hath giuen your iudgement on her c. And with that the Angell cast a greate myghtye mylstone into the sea saying With suche violence shall that great Citie Babylon bee caste downe so that shee shall bee founde no more Reuela 17. 18. see more 19.1.2.3 I Of the Virgins of Iabes Gilead read in Syloe Ieptahs daughter Ieptahs daughter being a very fayre virgin vnknowne of manne â—he onelye childe and heire of her father went out of her fathers house in Myspheh accompanyed with diuers damoselles to meete her father with Tymbrelles daunces and songes as the manner and custome of women then was after anye great victorie to welcome him home from warre and to praise God for the victory giuen him against the Ammonites but alas to her destruction and her fathers infamy For her father hauing before made a rash vow to God that if hee gat the victory came home in peace he would dedicate offer vp in sacrifice vnto God the thing that first came out of his house to meete him as wickedly performed the same rash vow And so soone as he saw his daughter come out to meete him being nowe ouercome with blinde zeale little considering whether his vowe were lawful or no hee rente his cloathes and sayde alas my daughter thou haste brought mee lowe and arte one of them that trouble mee for I haue opened my mouth and made a vow vnto the Lorde to sacrifice vnto him the first thing that meeteth mee
to doe and beganne to take vp armes against the children of the Israelites as maintainers of their brethrens cruell facte but therefore they were all by Gods iust iudgement iustly plagued for the other tribes of the children of Israell ioyning with them in battayle vppon that occasion offered And after the losse of two and twentie thousand men of Israell that were slayne at the first conflicte and eighteene thousand men of Israell at the seconde battayle and threescore men of Israel at the thirde and fifth encounter in all fortie thousand and 60. men of the one side the Israelites then at Gibea slewe of the Beniamites in one daye fiue and twentie thousand and an hundred chosen men of warre at another conflict 18. thousand and at the last battell fiue and twenty thousand men in all threescore and eight thousand and an hundred men of the Beniamites all chosen and valiant souldiers and stoute men of warre on the other side and went and burnt their cities and destroyed man and woman beast cattell with the sworde and fire so that this harlots death cost the liues of an hundred and eight thousand one hundred and threescore valiant men of warre besides an infinite number of women and children And after this great slaughter the children of Israel of the other tribes made an othe and sware within themselues by consent soleÌ„ne decree as it were that none of them should euer after geue their daughters or women vnto the Beniamites to wiues saying cursed be he that geueth a wife to Beniamine so greatly did they then detest abhorre that wicked fact committed by the children of Beniamine against this Leuites wife or concubine Iud. 19.20 Lots wife Lots wife being drawen by God out of Sodome and commaunded to escape for her life and to flye from his plagues ready to be powred vpon that citie for the abhominable sinnes thereof and not to looke behind her nor to be sory to depart thence for any riches or vanitie that she had or knew in the citie countrie yet for all this as she went behind her husband to Zoare in the playne she looked backe agayne vnto Sodome and behelde it howe it burnt with fire and brimstone lamenting no doubt for the losse of so godly a citie and her wealth possessions which she had left therein behynd her Wherefore presently by Gods iust iudgement for a notable monument of Gods vengeance vpoÌ„ Sodome and all carnall or fleshly Sodomites as touching her bodie onely she was turned into a piller of salt and so in sauing her life she lost it through disobedience and mistrust Gen. 19.17.26 Whose example our Sauiour Christ speaking of the latter dayes setteth before our eyes saying In that day let him that is in the field not turne backe to that he left behind but let him remember Lots wife for whosoeuer shal seek to saue his soule shal loose it whosoeuer shall loose his corporal life shall get life euerlasting Luke 17.31.32.33 M. Manoahs wife Manoahs wife the mother of Sampson dwelt in a place called Zorah in the tribe of Dan and hauing been long barren and without any child the Angell of the Lorde appeared vnto her and sayde behold thou art barren and bearest not but thou shalt conceaue and beare a â—onne And now therfore beware that thou drinke no wine nor stroÌ„g drinke neyther eate any vncleane thing for loe thou shalt conceaue and bare a sonne and no rasor shall come on his head for the childe shal be a Nazarite that is one separate from the worlde and dedicate vnto God from his birth and he shall begin to saue Israel out of the hands of the Philistines Then the wife came and told her husbande saying A man of God came vnto me and the fashion of him was like the fashion of the Angel of God exceeding fearefull for flesh and blood to behold but I asked him not whence he was neyther tolde he me his name But he sayde vnto me Behold thou shalt conceaue beare a sonne and nowe thou shalt drinke no wine nor strong drinke neither eate any vncleane thing for the childe shall be a Nazarite to God from the birth to the day of his death Then her husband and she shewing them selues readie to obey Gods will and desiring to know further prayed vnto the Lorde and sayde I pray thee my Lord let the man of God whom thou sentest come agayne now vnto vs and teach vs what we shall do vnto y e child when he is borne And God heard their voyce and the Angell of God came vnto the wife as she sate in the field alone without her husbande then shee ranne home in all haste to shewe her husbande and sayde vnto him beholde the man of God hath appeared vnto me againe that came vnto me to day With that her husbande arose and went with his wife vnto the man and sayde vnto him Art thou the man that spakest vnto this woman Yea quoth the Angel Nowe then said Manoah let thy saying come to passe but how shall we order the childe and doe vnto him when he is borne The woman thy wife quoth the Angel must be ware of all that I sayd vnto her shee may eate nothing that commeth of the vine tree she shal not drinke wine nor strong drinke nor eate any vncleane thing forbidden by the lawe Let her obserue all that I haue commaunded her The Manoah intreated y e man of God to tarrie and eate with him but the Angel refused saying though thou make me abide with thee I will not eate of thy bread but if thou wilt make a burnt offering to God offer it vnto the Lorde TheÌ„ what is thy name quoth Manoah y t when thy saying is come to passe we may honour thee Why askest thou after my name said the Angel which is secret or maruellous Then Manoah offered his burnt offering vnto the Lorde and the Angel did wonderously whiles Manoah and his wife looked on for God sent fire from heauen to consume their sacrifice to confirme their faith in his promise and wheÌ„ the flame went vp towardes heauen from the alter the Angel of the Lord ascended vp in the flame which when Manoah and hâ—s wife beheld they fel on their faces vnto the ground and woorshipped God for then they knewe that it was an Angel of the Lord that so appeared vnto them And Manoah sayde vnto his wife we shall surely dye because wee haue seene God but his wife sayd vnto him if the Lord would kill vs hee woulde not haue receiued a burnt offering and a meate offering at our handes neither would he haue shewed vs all these thinges nor woulde haue tolde vs any such as if she would haue said these graces that we haue receiued of God and his accepting of our obedience are sure tokens of his loue towards vs so that nothing can hurt vs. So the Angel of y e Lord did no more appeare vnto Manoah and his
it more greeuously that their mother had so often mocked him so he caused her youÌ„gest 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 haÌ„ging at their breasts and after they had ledde them rounde about the Citie for example to others they were cruelly â—ast 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— 63â—2 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 delâ—uered 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 hâ—r 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
and nurse it for mee and I will rewarde thee So the woman tooke her owne childe and nursed it and when the childe was growen shee brought him vnto Pharaos daughter who called his name Moses because sayd she I drewe him out of the water and euer after she tooke him as her sonne so by Gods prouidence she contrary to her fathers cruel coÌ„mandement preserued him who afterward became the destroyer of her father preseruer of Gods people Exod. 2.5.6.7 c. There was another Pharaos daughter which was wife vnto SalomoÌ„ for whoÌ„ he made a very stately princely house like vnto y e forest of Libanon or Salomons porch into y e which also in y e yeere y e worlde 3131. she came from the citie of Dauid there dwelt after y e SalomoÌ„ her husband had finished all his building as ye may reade 1. King 7. 8â— 9.24 Philips daughters Philip the Euaugelist which was one of the vii Deacons dwelt in Cesaria had iiii daughters virgins which did prophecie Acts 21.9 And were buried with him in Hierapolis a citie of Phrigia as saith Iâ—idorus and Fox pag. 53. cul 1.2 Edit Mayde of Philippi In the Citie of Philippi a towne in Macedonia there was a certaine Mayden dwelling with her mistresse which mayden had a spirit of diuination and could gesse afore hand and foredeeme of thinges past present and to come which knowledge in many thinges God permitted to the Diuell by meanes whereof this mayde gate her mistresse much vauntage with diuining And when on a time Paule and Sylas were come into that Citie to preach Christ and went to pray she by chance met with them and folowed them crying and saying These men are the seruants of the most high God which shew vnto vs the way of saluation And thus did she many dayes but Paule at last being offended with her and grieued at the subtiltie of Satan in her least by her confession it might seeme that Satan and the spirite of God taught bothe one doctrine he turned about vnto y e mayd sayde vnto the euill spirite within her I commaund thee in the name of the Lord Iesus Christ that thou come out of her and forthwith the spirite of diuination came out of her in the same houre Nowe when her mistresse sawe that the hope of their gayne was gone they for very anger caught Paule Sylas and drew them before the rulers and there accused them as Iewes and troublers of the Citie preaching ordinaunces not lawful for them to obserue By meanes of the false and slaunderous report of this mayds maistresse and other that holy men Paule and Silas were condemned for sedicious men beaten with roddes and put in the stockes in prison where they lay fast locked in stockes and yrons till God deliuered them Act. 16.16 c. Phineas wife Phineas wife being great with child and neere her trauell when she heard the report that the Arke of God was taken and that her father in law Ely the high Priest of the Lord and her husbande his sonne were both sodainly dead she bowed or setled her selfe towardes her labour and trauelled with child her paynes with that fright and feare came so sore vpon her and about the time of her death as she through sore labour was a departing this life the mydwiues and women that stoode about her comforted her saying feare not for thou hast borne a sonne But she answered not nor regarded it but to declare her great sorow and feeling of Gods iudgementes to light vppon his people she named the child Iochebed saying and repeating twise together these woordes The glory is departed from Iesrael The glory is departed from Israel for the Arke of God is taken and this shee spake because the Arke of God was taken and her father in lawe and her husbande dead And so shee gaue vp the ghost and died in childe bedde 1. Sam. 4.19 Pilates wife Pilates wife being moued by God to defende Christes innocencie sent vnto her husbande so soone as he was set vpon the iudgement seat to examine adiudge and condemne Christ saying Haue thou nothing to doe with that iust man for I haue suffered many thinges this day in a dreame by reason of him Howebeit for all this her good counsayle giuen vnto her husbande he like a wretch cleane contrary to his owne conscience proceeded against Christ in iudgement and condemned him to death to his great condemnation Math. 27.19 Potiphars wife Potiphars wife called after some Memphetica being a very incontinent woman cast her eyes vpon Ioseph and being incensed with inordinate lust and loue towardes him because he wâ—s a very fayre man and welfauourd person shee flattered him long and at the last contrary to all womanly shamefastnesse shee desired his company vnlawfully and sayd Ioseph come and lie with mee But Ioseph fearing God refused to satisfie her request or to offer his maister that vilanie and said vnto her beholde my maister knoweth not what hee hath in the house with mee but hath committed all that hee hath into mine hande There is no man greater in his house then I neyther hath hee kept any thing from mee but oneâ—â— thee because thou art his wife howe then can I do this great wickednesse and so sinne against God Neuerthelesse his mistresse continually tempted and allured him day by day to incoÌ„tineÌ„cy But yet Ioseph being euer preserued by y e feare of God against her continuall assaultes and flattering promises woulde in no wise consent to ly with her No nor bee so much as in her coÌ„panie because he would as much as in him lay auoid y e occasion of euill Now when his mistres sawe shee coulde not preuaile with him by flatterie and fayre speach shee fell to open force and violence and from thence to tyrannie and oppression For when on a certaine day Ioseph entred into the house euery bodie being from home saue shee and went into a secrete place to doe his easement shee lurking in a corner watched his comming and as hee passed by her shee reached after him and caught him by the cloake pulled him nill he will he vnto her saying Sleepe with mee But Ioseph being stronger then shee wounde away from her and leauing his cloake in her hande hee fled and got him out from her as fast as he coulde Nowe when shee sawe that he was fled and gone and that her folly wickednes would be bewrayed by his cloake thâ—t he had left behinde him in her custodie Shee subtillie deuised with her selfe that it was best for her to bewray him first to saue her honestie and so ioyning extreme impudencie and craft to her incontinencie and licencious life shee cryed out and called for her men in the house and tolde them saying Beholde my husbande hath brought an Ebrew man into our seruice to mocke vs and to do vs villanie and shame who came into mee here beeing all alone and would haue lien
and slept with me had not I lift vp my voyce and cryed as loude as I could but when he hearde me so crie then for haste he left his garment behinde with me fled away and is gone out So shee layde vp Iosephs garment by her vntill her Lord and husband Potiphar came home And then at his returne shee vp and tolde him also the same false tale of Ioseph saying The Ebrewe seruant which thou hast brought vnto vs came into mee in thine absence to mocke me and do me vilanie and shame But as sone as I lift vp my voyce and cryed he left his garment with me and fled out with speede When Potiphar heard his wife thus report of Ioseph his seruant whom he so much loued and trusted hee being too light of credence so sone without further and better tryall to beleeue the false and slaunderous reporte of his wife beganne to waxe wroth with Ioseph and nowe causlesse turned his good opinion of Ioseph into ielosie his loue into hatred and his trust into tyrannie For presently vpon his wiues suggestion he apprehended Ioseph and for the harlot his wiues sake he cast poore innocent Ioseph in the prison where hee lay fettered with yrons in the stockes and was very euil intreated for the space of three yeeres vntill by Gods prouidence hee was deliuered by Pharao king of Egypt Gen. 39.7 c. Q Queene of Saba Queene of Saba or of Ethiopia dwelling in the South partes of the worlde farre from Ierusalem when shee heard of the great fame of king Salomon that went farre and neere ouer all the worlde concerning the name of the Lorde his wisedome and high fauour that he was in with the Lorde Shee came in the yeere of the worlde 3137. with a very great traine from the vttermost partes of the earth to Ierusalem to proue Salomon with harde questions and to knowe whether his wisedome were so great as the reporte was and hauing brought with her great and many presentes to giue him as namely much golde precious stons and sweete odours shee came to Salomon and communed with him of all that was in her heart vnto whom Salomon declared al her hard questions neyther was there any question so hard propounded by her but Salomon did resolue and expounde it vnto her Now when shee sawe his wisedome his stately buildings and the whole trade and goodly order of his house in euery thing shee was greatly astonished and saide vnto the king It was a true reporte that I heard in mine owne lande of thy sayings actes and wisedome Howebeit I beleeued not this report till I came and mine eyes haue seene it and nowe beholde I must needes confesse that the one halfe of thy great wisedome and prosperitie was not tolde mee For thou farre exceedest the fame that I heard of thee and hast more wisedome and prosperitie then was reported Happie are thy men and happie are these thy seruantes whiche stande before thee alwaye and heare thy wisedome Blessed bee the Lorde thy God which loued thee to set thee on his throne of Israel as king in stead of the Lorde thy God because the Lorde thy God loueth Israel for euer to establishe it therefore hath hee made thee king ouer them to execute iudgement and iustice and to do equitie and righteousnes Then shee gaue the king sixescore talents of gold and all her precious stones and sweete odours that shee had brought neither was there such sweete odors since as the Queene of Sheba gaue vnto the king And Salomon the king beside that which of his kingly liberalitie for recompence of that treasure which she brought gaue vnto the Queene of Sheba euery pleasant thing that shee asked and so shee returned and went with all her seruauntes home to her owne countrey 1. King 10. 1. 2. Chron. 9.1 Whose fact and not whose person our Sauiour Christ him selfe commendeth and recited to condemne and rebuke the vnfaithfull Iewes that woulde not beleeue him without signes and tokens saying The Queene of the South shall rise in iudgement with this generation and shall condemne it For shee came from the vttermost partes of the earth to heare the wisedome of Salomon and beholde a greater then Salomon is here Math. 12.42 Luke 11.31 And it came to passe as Iesus saide these thinges a certayne woman of the company lift vp her voyce and sayde vnto him Blessed is the wombe that bare thee and the pappes which thou hast sucked but Christ perceiuing that shee omitted the chiefe prayse which was due vnto him gaue her a priuie taunt and said Yea rather blessed are they that heare the worde of God and keepe it For they are blessed in deede to whome hee communicateth him selfe by his woorde Luke 11,27 S Samaritesse IN Samaria a Citie of Syria adioyning to Iudea and the chiefest Citie of the tenne tribes There was a certayne poore widowe whiche had been sometime wife to one of the sonnes of the Prophetes who in his life time being fallen in debt not by vnthriftinesse but by the hande of God died and left her verye poore and not able to paye his creditors who neuerthelesse being very cruell towardes her and coueting to haue her children serue it out as slaues vnto them when shee heard that Elisha the Prophet was come into the Citie Samaria shee came crying and making great mone vnto him and sayde Thy seruaunt mine husbande is dead and thou knowest that thy seruaunt did feare the Lorde and the creditor is come to take my two sonnes to bee his bondemen Then Elisha being mooued to pitie her miserie demaunded of her and said What shall I doe for thee tell mee What hast thou at home Thine handmaide quoth shee hath nothing at home saue a pitcher of oyleâ— Goe thy way sayde Elisha and borrowe as many emptie vesselles among thy neyghbours as thou canst gette and when thou commest home hast shut thy dore vpon thee powre out the oyle that is in thy pitcher into all those emptie vesselles till they bee all full and then set them aside So the poore widowe departed and did as Elisha bad her And when the emptie vesselles were all full shee saide vnto her sonnes bring mee yet an other vessell There is no more quoth they and with that the oyle in her picther ceased to augment and increase in the vesselles After this shee went and tolde Elisha the man of God that shee had done as hee bad her Nowe goe sayde Elisha and sell the oyle in the vesselles and with the money that aryseth thereof pay thy husbandes creditors and them that thou art in debt vnto and liue thou and thy children on the rest 2. King 4.1 c. By which story the holy Ghost doeth giue vs to vnderstande that God neuer fayleth to prouide for his seruauntes their wiues and children if they trust in him that his doctrine and profession shoulde be kept without slaunder And that he suffereth his children many tymes to bee
brought to extreeme necessitie and pouertie as he did this poore man and woman before he succoured them to the intent that afterward being helped and restored by him againe they might haue the more ample cause to prayse his mercie When Benhadad king of Aram had besieged Samaria so long vntill the famine was wonderfull great and that an Asses head was soulde for fourescore peeces of siluer to eate for want of victualles and the fourth parte of a kab of Doues dung was soulde for fiue peeces of siluer to burne for lacke of wood Beholde as Iehoram the vngodly king of Israel was going vpon the wals of the Citie to looke vnto his affayres there cryed a certaine woman of the Citie vnto him and said Helpe my Lorde O King whose voyce being heard the king began to waxe angrie and in stead of comfortable wordes he being moued gaue her reprochfull speeches thinking in deede she had called vnto him for that which he had not namely for sustenance and victuals whiche as then was very hard for him to giue because they were all spent sayd vnto her Seeing the Lorde doth not succour thee howe shoulde I helpe thee with corne or wine or any other victual for as thou knowest there is no such thinges left among vs. Then the woman answered my Lorde O king I aske of thee neither victualles nor sustenaunce therefore the king sayd vnto her againe Woman then what ayleth thee and what wouldest thou haue O king quoth shee there is a controuersie betweene mee and another woman one of my neighbours about a bargayne or couenant For wee made this contract or couenant betweene vs that wee woulde eate our children one one day and another another day so I in good faith stoode to my promise and killed my sonne and sodde him and we haue eaten him together but this woman nowe when the day came that we shoulde eate her sonne shee hath craftily conueyed him away and hid him from mee eyther to spare his life for compassion and natural affection or for to satisfie her own hunger and to eate him alone without mee and so shee hath broken her couenant and is departed from her promise whereby I am like to perishe for hunger vnlesse thou O king giue sentence and iudge my But y e king abhorring so vnnaturall wicked a contract or bargaine could in no wise ratifie y e same nor alow therof For what is more horrible theÌ„ to receiue into y e belly again y e childreÌ„ once brought vp to bury their bowels euen in their owne bowels thereby making that their graue which was their nourishment Therefore when the king heard these vnnaturall wordes and cruell contract of the women hee feeling the iudgementes of God fallen vpon him and his people for his wicked life rent his clothes and put on sackcloth in signe of sorrow and lamentation For nowe was the curse of God against the contemners and despisers of his lawe perfourmed which he threatned Leuit. 26. where he sayth Yee shall eate the fleshe of your owne sonnes and the fleshe of your daughters shall ye deuoure Nowe I say was fulfilled that heauie indignation and wrath of God against the idolaters and wicked people foreshewed by God in Deut. 28. where it is sayde that the enemie shal besiege thee in al thy cities vntil thine high stroÌ„g walles fal downe c. And thou shalt eate the fruite of thy body euen the fleshe of thy sonnes and thy daughters which the Lorde thy God hath giuen thee during the siege and streightnesse wherein thine enemie shall inclose thee So that the man that is tender and exceeding dayntie among you shal be grieued at his brother and at his wife that lyeth in his bosome and at the remnant of his children which he hath yet left for feare of giuing vnto any of them of the flesh of his childreÌ„ whom he shal eate because he hath nothing left him in y e siege streightnesse wherew t the enimie shall besiege thee in all thy Cities Yea and the tender and daintie woman among you which neuer woulde venture to set the sole of her foote vpon the grounde for her softnesse and tendernesse shall bee grieued at her husbande that lyeth in her bosome and at her sonne and at her daughter and at her after byrth that shal come out from between her feete and at her children which shee shall beare for when all things lacke shee shall eate them secretly during the siege and streightnesse wherewith thine enemies shall besiege thee in thy cities 2. King 6. Samaritesse In y e same citie of Samaria called SicheÌ„ there was a certayn womaÌ„ ytâ—ame about noone to draw water at Iocobs wel where shee met Iesus sitting all alone vppon the welles mouth to rest him whiles his disciples were gone into the Towne to buy victualles And when shee had drawen her water and filled her pitcher Iesus sayde vnto her woman giue mee drinke Howe is it quoth shee that thou being a Iewe askest drinke of mee which am a woman of Samaria For the Iewes meddle not with the Samaritanes yea they esteeme the Samaritanes as wicked and prophane Then Iesus speaking of him selfe whom his father had sent to conuert this woman among other sayde vnto her if thou knewest the gift of God and who it is that sayth to thee Giue me drinke thou wouldest haue asked of him and hee woulde haue giuen thee water of life which is the loue of God in his sonne powred into our heartes by the holy Ghost vnto euerlasting life Rom. 5.5 1. Iohn 3.5 Sir quoth the woman thou hast nothing to drawe with and the well is deepe from whence then hast thou that water of life Art thou greater then our father Iacob which gaue vs the well and he himselfe dranke thereof and his children and his cattell Yea saide Iesus whosoeuer drinketh of this water shall thirst againe but whosoeuer drinketh of the water that I shall giue him that is of the Gospel of Grace shall neuer be more a thyrst dryed vp or destitute For the water that I shall giue him shall be in him a well of water springing vp into euerlasting life Sir quoth shee giue me of that water that I may not thirst neyther come hither to drawe First go sayd Iesus and call thine husbande and come hither I haue none quoth shee Thou hast well sayde sayd Iesus vnto her I haue no husbande for thou hast had fiue husbandes and hee whom thou nowe hast is not thine husbande that saydest thou truely Then the woman being liuely touched with her faultes where before shee mocked and woulde not heare Christ nowe shee could say Sir I see that thou art a Prophete our fathers worshipped in this mountayn and ye say that in Ierusalem is the place where men ought to worship Woman said Iesus beleeue me the houre commeth when yee shall neyther in this mountayne nor at Ierusalem worship the father yee worship that which
horsemen and footemen with a mightie plague Iudg. 14.15 Sareptesse In Sarepta a towne in Syria or citie in Sydon There was a certain widow dwelling who in the time of the great famine that theÌ„ was in the citie countrey in y e yere of the world 3220. by Gods prouideÌ„ce on a time went out of the gats to gather stickes to make a fire to dresse her meat whoÌ„ when Eliah y e prophet y t God had sent thither saw he called her vnto him said bring me I pray thee a litle water in a vessell y t I may drinke And as she was going to fet it he called to her and said bring me also I pray thee a morsell of bread in thine hand As the Lord thy God liueth quoth she I haue not a cake but euen an handefull of meale in a barrell and a litle oyle in a cruise and behold I am gathering a few sticks for to go in dresse it for me my sonne that wee may eate it die for there is no hope of any more sustenance the famine is so great TheÌ„ Elisha said vnto her feare not woman come do as thou hast said but make me thereof a litle cake first of all and bring it vnto me afterward make for thee thy sonne For thus saith the Lord God of Israel The meale in the barrell shall not be wasted neither shall the oyle in the cruise be diminished vnto the time that the Lorde send rayne vpon the earth and so take away the drought which was the cause of the famine So shee went and did as Eliah bad her she did eate so did he and her house for a certayne time euen till hee had rayne and foode on the earth The barrell of meale wasted not nor the oyle was spent out of the cruise according to the worde of the Lorde which he spake by the hande of Eliah where we see that God receiueth no benefite for the vse of his saintes and seruaontes but he promiseth and performeth a most ample recompence to the giuer for the same After all this God to trie whither this widowe had learned by his mercifull prouidence to make him her onely stay and comforte stroke her sonne that hee fell sicke and his sicknesse was so sore that there was no breath left in him Then shee being very sorowfull sayde to Eliah what haue I to doe with thee O thou man of God art thou come vnto mee to call my sinnes to remembraunce and to slay my sonne when Eliah heard his hostes thus burden him he being afrayde least Gods name shoulde haue been blasphemed and his ministerie contemned except God shoulde haue continued his mercies as hee had begunne them towardes her especially while hee there remayned sayd vnto her Giue me thy sonne and with that tooke him out of her armes and bosome carried him vp into his chamber where he lay and layde him vpon his owne bedde And then called vnto the Lorde by feruent prayer and sayde O Lorde my God hast thou punished also this widowe with when I soiourne by killing her sonne So hee stretched him selfe vpon the childe three times and called vnto the Lorde saying O Lorde my God I pray thee let this childes soule come into him agayne And the Lorde hearde the prayer of Eliah and the soule of the childe came into him agayne and he reuiued Then Eliah brought the child down out of his chamber into the house and deliuered him to his mother saying beholde thy sonne liueth Nowe I knowe quoth shee that thou art the man of GOD and that the worde of the Lorde in thy mouth is true so harde a thing it was for her to depende on God except shee sawe and was confirmed by a myracle 1. Kinges 17. 9. c. Of this widowe our Sauiour Christe specially maketh mention in Saint Luke where hee sayeth I tell you of a trueth manye widowes were in Israel in the dayes of Elias when heauen was shutte three yeeres and sixe monethes and when men dyed through the great famine that was dispersed ouer all the lande but vnto none of theÌ„ was Elias sent saue vnto a certaine widowe in Sarepta a Citie of Sydon For vnto him God saide vp Eliah and get thee to Sarepta which is in Sydon and remaine there for beholde I haue commaunded a widow there to sustayne thee 1. King 17.9 which example Christ among other brought forth vnto the despising Iewes to shewe them that God oftentimes preferreth the straunger to them of the houshold and that for their pride and disdaine the grace of God shoulde be taken from them and giuen to other Luke 4.25.26 Sylomitesse In Silo a citie in Canaan in the tribe of Ephraim it was a custome and maner among the maidens and virgins once euery yeere to go and meete altogether in a certayne place on the North side of Bethell there to daunce and sing Psalmes and songes of Gods workes among them selues without the companie of men And when on a time the Israelites in the quarrell of the Leuites wife that was most vilanously abused in her bodie to death by certaine wicked men of the Beniamites as ye may read in her story had almost destroyed all the whole tribe of Beniamin their brethren man woman and childe in battell and against these fewe that were left had made a rashe vowe and othe among them selues that none should euer after giue his daughter to any of the Beniamites to wife in detestation of the fact committed against that harlot the Leuites wife They being very sory therfore partly for the preseruation of that tribe and partly for the keeping of that othe deuised neuerthelesse secretly this meanes how to marie those vi hundred Beniamites that were left vnto certaine of their daughters And first they deuised that because none of the inhabitatants of Iabish Gilead were at the making of that rashe othe therfore they thought their daughters might safely be giuen vnto the Beniamits to wiues therevpon sent an host of twelue thousande valiant men of Israel to destroy the Citie Iabish man woman and children with the sword for their disobedience in not comming to the Parliament or making of that othe with this charge onely to reserue the virgins vnslayne that had neuer lien with men Who sacking the citie accordingly and killing all the males and women that had lien by men there founde foure hundred maydens virgins that had knowne no man by lying with any male and those they brought vnto the host congregation to Siloh who presently sent for the Beniamits gaue them wiues of those virgins so farre as the nuÌ„ber would reach vnto But when they saw that they had not ynough for them and that there lacked yet 2. hundred moe then they tooke thought saying how shall we do for wiues to the remnant for y e women of Benâ—iamin are destroyed the inheritance of the tribe of Beniamine be reserued preserued not destroyed
of the child was importunate vpoÌ„ Elisha to goe himself vnto her child said As the Lord liueth as thy soule liueth I wil not leaue thee vntil thou goe with me thine owne selfe wherupon Elisha theÌ„ arose went himselfe with her who met his maÌ„ Gehazi by the way returning from the child y t told him how he had layd the staffe vpon the face of the childe but he neither spake nor heard for all that neyther was he as yet awaked Wherfore Elisha weÌ„t forward on his iourney with the mother of the child when he came into the womaÌ„s house entred into his own chamber or lodging behold there he found the child dead layd vpon his bed TheÌ„ causing euery body to depart he shut the doore vpon himselfe the dead child prayed heartily vnto the Lord for the childs life After prayer he went vp lay vpon the child and put his mouth on the childes mouth his eyes vpon his eyes and his haÌ„ds vpon his hands stretched himselfe vpon him so y t at the last the flesh of the child waxed warme TheÌ„ he went from him walked vp down in the chaÌ„ber after went vp vpon the bed spread himselfe vpon the child agayn the secoÌ„d time then the child neesed vii times together opened his eies And when he saw the child restored to life he called to his maÌ„ bad him cal y e Shunamitesse his mother who being come vnto him he said vnto her heere take thy sonne with that for ioy reuerence she fel downe at his feet bowed her selfe to the ground then tooke vp her sonne went out and Elisha returned to Gilgall After this when the great famine was in the land of Israel it chaÌ„ced that Elishâ— came againe into this Shunamites house whose sonne he had restored to life and finding her now a widowe for her husband was dead hee prophesied vnto her the dearth of seuen yeeres to come willed her to prouide for her selfe in time saying vp and goe thou and thine house and soiourne where thou canst finde a commodious place to dwell in and whereas is plenty for the Lorde hath called for a Famine and it commeth also vpon the land for the space of vii yeeres And the woman arose and did after the counsell of the man of God went both shee and her houshold and soiourned in the land of the Philistins seuen yeeres And at the seuen yeeres end she returned out of the land of the Philistines home to Sunem her owne citie and countrie But so it was y t in her absence other naughty couetous persoÌ„s had takeÌ„ her house lands from her kept her out of her own possessions by force and disseason whereuppon she then poore widowe vrged through this wrong to come by her owne lawfully tooke her sonne with her and went out to complaine vnto the king Iehoram against those intruders and being come into the kings presence such was the woonderful prouidence of God that shee there found Gehazi the seruauâ—t of Elisha the man of God talking with the king as it fell out preparing an entrance indeede vnto her sute for the king being very desirous to heare of Gehazi of all the famous Actes and greate miracles done by Elisha his maister amongest all other thinges Gehazi tolde him howe that he had restored one dead to life and as he spake these wordes the woman knowing that he meant her sonne and wisely taking so good opportunity offered with that stept boldly vnto the king and called vpon him for her house and land wrongfully taken from her whom when Gehazi beheld and saw that she was his maisters hostesse of whoÌ„ he spake he presently to confirme his tale and former reporte sayde vnto the king My Lord O king this is the very same woman whom I spake off and this is her sonne whom my maister Elisha restored froÌ„ death to life And when the king asked the woman whether that were so or no she aunswdred that it was most true and that she was the woman indeede and the same was her sonne that was restored to life by Elisha Then the king without any further delay vpon the troth of y e matter known appoynted her an Eunuche or one amongst his chiefest officers and commaunded him to put her in possession of her owne agayne and to restore all that was hers together with all the fruites and profites of her landes since the day she left the citie or countrie euen vntill the time of her returne and so shee was iustly restored to that which was wrongfully withholden from her to her comfort and y â— glory of God that so graciously wrought in the heart of the king to doe her that good turne 2. King 4.8 c. 8.1 c. T Tekoitesse In Tekoah a citie of Iuda sometimes built by Rehoboam king of Israel and being sixe myles distant from Bethleem there dwelt a certayne subtile or wise woman whom Ioab Dauids captaine sent for to Ierusalem of purpose to vse her for a meanes to reconcile Absolom nowe out of Dauid the king his fathers fauour and a banished man for killing his brother Ammon that had defloured his sister Thamar And when she was come he being also a very suttle man taught her what to say and how by way of a parrable or darke phrase of speech she should describe vnto the king the death of Ammon by Absolom how she should best perswade the king to reconciliation saying I pray thee quoth he vnto her now put on mourning apparrell and annoynt not thy selfe with oyle but fayne thy selfe to mourne and to be as a widowe woman that hath now long mourned for the death of her husbaÌ„d and goe to the king and speake vnto him after this manner So the woman being thus taught her lesson before by Ioab what to say weÌ„t disguysed vnto king Dauid and falling prostrate before his feete vpon her face on the ground did her obeysance and said Helpe O king saue me desolate woman or els I perish The king seeing her in that woful plight said presently vnto her agayne woman what ayleth thee O my Lord quoth she I am indeed a widowe woman whose husbande is lately dead and thine handmayde had two sonnes who stroue and fought so long together in the field till the one slue the other because there was none to part them And now beholde the whole family is risen against thine handmayde and call vpon me saying Deliuer vs him that hath slayne his brother that he may be put to death for that his fact according to the law in reueÌ„ge of his brothers death which if I should do theÌ„ would they destroy the heire also of mine husband so they shal leaue to myne husbande neither name nor posteritie vpon the earth for that cause O king I am come to begge mercie pardon of thee for my sonne that is left
The king thinking her request but reasonable most graciously by and by saide vnto her woman goe home to thy house and take no thought for thy sonnes life for I will giue a charge concerning him that none shall hurt thee nor him Yet the woman to be further satisfied said vnto the king O my Lord O king this trespasse as touching the breach of the law whiche punisheth blood with blood let it bee on mee and on my fathers house I onely will beare the blame but let the king and his throne be guiltlesse I warrant thee quoth the king if any man touch thee or thy sonne bring him to mee for if he doeth but speake against thee he shall neither speake nor touch thee any more Yet the woman subtilâ—y purposing to vrge the king to bynd his promise with an oth for more assurance sayde againe vnto the king O but I pray thee let the king remember sweare by y e Lord thy God that thou wilt not suffer many reuengers of blood to destroy least they slay my soÌ„ne And with y t the king to put her out of al doubt sware vnto her saying as the Lord liueth womaÌ„ there shal not one haire of thy sonnes head fall to the earth nor perish Then the woman hauing thus farre preuayled with the king was bold vpon this aduauntage gotten in playne speeche to open her meaning vttered in that parrable and sayd I pray thee O king nowe let thy handmaid speake a word to my Lord the king say on quoth he O wherefore then quoth she hast thou thought suche a thing against the people of God Or why doth the king as one y t is faultie speake this thing giue contrary sentence against thy sonne Absolom that thou wilt not be reconciled and bring him agayne that is banished froÌ„ thee For as thou knowest we must all dye and we are as water spilt vppon the ground which cannot be gathered vp againe neyther doth GOD spare any person yet doth he appoynt meanes not to cast out froÌ„ him the man that is expelled but hath prouided wayes as Sanctuaries to saue them oft tymes whom man iudgeth worthy death Now because the people haue made me afrayd and that I thought they woulde haue killed myne heire therfore I thine handmayd deuised this with my self Now will I goe and speake vnto the king for the life of my sonne It may be that the king wil haue pittie vpon a widowe performe the request of his handmayde for the king verely thought I is mercifull wil heare the humble sute of a widowe and deliuer his handmayde out of the hand of many reuengers of blood and of the man that woulde destroy mee together with my sonne from the inheritaunce of GOD left by his father Therefore I thine handmayde I say presuming greatly vppon thy clemencie am come to speake of these thinges vnto my Lorde the king beseeching thee that the worde of my Lord y e king may now be comfortable vnto thine handmayd giue rest vnto me for I know my Lord the king is euen as an Angell of God in hearing of good bad of great wisedome to discerne right from wrong therfore the Lord thy God be with thee The king now perceyuing her drift that it was done by the subtiltie and deuise of Ioab demanded further of the woman this question saying woman hyde not from me I pray thee the thing that I shall aske thee Is not the hand of Ioab with thee in all this And hast thou not done it by his counsell and aduise As thy soule liueth my Lorde y e king quoth she I will not turne to the right hand nor to the lefâ— from ought that my Lorde the king hath spoken or demanded for euen thy seruant Ioab indeed bad me say as I haue sayde and hath put all these wordes in the mouth of thine handmayde yea and to the intent that I should change the forme of speech by speaking rather in a parable then plainely It was thy seruaunt Ioabs onely instruction and deuise that hath done this thing but my Lord the king is wise euen according to y e wisedome of an Angel of God to vnderstand al things y t are on y e earth neither caÌ„ any hide ought froÌ„ thee So y â— king graunted the woman of Tekoah hir request caused Ioab by by to sende for Absolom from banishmeÌ„t home to his own house but partly to couer herby his fatherly affectioÌ„ partly to shew some part of iustice towards his soÌ„ne AbsoloÌ„ to please y e people he yet coÌ„manded AbsoloÌ„ to keep his house not to come to y e court for a space this was he by this womaÌ„s meanes recoÌ„ciled into his fathers fauour agayn as ye may read at large 2. SaÌ„ 14. Thebitesse In Thebez a city in Canany there was a certayn womaÌ„ who when Abimelech y â— vsurper blooddy king besieged the citye and tooke it went vp together with other men women into a stronge towre within the same citie there to saue themselues as long as they might And when Abimelech himselfe fiercely came to batter downe this Towre as he stoode harde by the doore of the same to haue set it on fire purposing to haue burnte all the people therein This woman beeing more couragious then the rest tooke vp a peece of a mylstone cast it downe from the top of the Towre which by Gods iust iudgement fell directly vpoÌ„ Abimelechs head brake his brayn pan al to peeces wherupon Abimelech perceiuing himselfe to be wouÌ„ded to death by y e haÌ„d of a silly womaÌ„ in a great furie of mynd desperate rage called hastily to his page that bare his harnesse and sayde Draw thy sword slay me y e men say not hereafter of me to my reproch behold a woman siue Abimelech And wih that his page as desperately drue out his sworde and thrust his maister quite thorow so that he presently died This God by a miserable death tooke vengeance on this tyrant euen in this life y t by the feeble hands of a weake womaÌ„ to the preseruation of his people the terrour of al tyrants that oppresse them Glory be to his immortal name therefore for euer Iudg. 9.50.53 2. Sam. 11.21 V The ten Virgins Our Sauiour Christ to teach vs that it is not sufficient for vs to haue once geuen our selues to follow him but that we must continue perseuere vnto y e end without faynting or fayling in the mydway to the end he might warne euery man to make prouision in time to watch for his sodayn comming to iudgement put forth this similitude of x. virgins in the Gospel after S. Mathew saying The kingdome of heauen shal be likened vnto x. virgins which tooke their lampes and went to meete the bridgrome to doe him honour as the manner then was And fiue of these were wise and fiue foolishe The foolishe tooke their
Lampes but tooke no oyle with them but the wise tooke oyle in their vessels with their Lampes nowe whiles the bridegroome tarried long all slumbered and slept at midnight there was a crye made saying behold the bridegrome commeth goe out to meete him Then al these virgins arose and trimmed their Lampes the foolish sayd to y e wise giue vs of your oyle for our Lampes are out quēched but the wise aunswered saying we feare least there will not bee ynough for vs and you too but goe you rather to them that sell and buy for your selues And whiles they went to buy beholde the bridegroome came in the meane while and they that were ready went with him to y e wedding and the gate was shut Afterwarde came also the other Uirgins saying Lord Lord open to vs but he answered and sayd verily I say vnto you I know you not watch therefore and let your loynes be girt about and your Lampes burning yea take heed watch praye for ye know neither the yeere day time nor houre when the sonne of man wil come to iudgement watch therefore I say watch pray Mat. 25.1 c. Luke 12.34 The names liues and actes of certaine other women not mencioned in Scripture but gathered out of the third booke of Machabees and Iosephus and other autentical Authors worthy to be read of all godly men and women for the affinitie they haue with some part of the Scripture ALexandra called also Cassandra was the daughter of Priamus and the wife of Alexāder king of the Iewes who in the 27. yeere of his raigne which was the third of his sicknes made an expedition into the land of Moab against a certaine citie called Ragaba to get it by force At which time because he was very sick weake his wife Alexandra the Queene like an honest and louing wife went with him fearing least he should dye by the way And as hee encamped himselfe against the citie and vrged it sore with assaultes his sicknesse increased vpon him more and more Wherfore his wife perceiuing y t he was like to die wept bitterly before him and sayde To whom shal I be so bold as to shew my face when thou art once dead seeyng thou hast wrought such mischiefe against the Pharisies whom all the lande fauoureth and following their traditions obey their institutions If they shal be disposed to wreek thēselues vpon me thy young children for that you in your merrie mood did hang vpon the gallous 800. of y e chiefe Pharisies in Ierusalem they shall haue ayde of all that dwell in the land The king answered weepe not nor shew any resemblance of pensiuenesse I will tell thee what thou shalt doe and if thou wilt followe my councell thou shalt prosper and raigne thou and thy children as thou wouldest desire Be it that I die there is no man in the worlde need knowe thereof tell thou euery man therefore that aske for mee that I am sicke and will not that any man come at me In the meane while annoynt season me with balmes fight with a courage against this citie till thou winne it and then returne to Ierusalem with ioye and beware thou put on no mourning apparrell nor weepe but bring bring me into Ierusalem and lay me vppon a bedde like a sicke man and after call together the chiefe of y e Pharisies bring thē where I am speake vnto them gently in this sort Alexander hath been euer your enemy I know it very well wherefore take him if ye list cast him into the fire or to the dogges or burie him it shal be at your choyse I know well they are pitiful men so ful of mercie that they will burie me honourably and shall appoynt some one of my sonnes whom they like best to be king The Queene did therefore as she was instructed of the king And when she had wonne Ragaba shee ioyfully returned to Ierusalem after that gathered togeather the elders of the Pharisies and spake to thē as the king had aduised her The Pharisies hearing that the king was dead and that his bodie was in their handes to doe withall what they list they aunsweared the Queene God forbid wee shoulde doe this vnto our Lorde the annoynted of GOD. Hee was the king and high Priest what though he were a sinner yet his death shal be an expiatiō for him of all his iniquities Therfore we will bewayle him mourne for him yea we will carrie his coffin our selues vppon our neckes burie him as it becommeth a kings Maiesty and so they did The time that he raigned was xxvii yeeres After him raigned his wife Alexandra in his steede for the Pharisies after they had finished the seuenth day of the mourning they committed the kingdome vnto her Shee had two sonnes by the king the elder was called Hircanus the other Aristobulus Hircanus was a iust man and a righteous but Aristobulus was the warriar and a man of prowesse Besides that of a familier and louing countenaunce hee fauoured also the learned men and followed their instruction But Hircanus his elder brother loued the Pharisies On a tyme therefore when the Queene sate in the throne of her kingdome shee called the Auncientes of the Pharisies before her honoured them and commaunded to release and sette at libertie all suche Pharisies as the king her husbande and her father in lawe had cast in prison and taking the Pharisies by the handes shee commaunded all Israell to obey their ordinaunces Then made shee Hircanus her sonne high Priest and Aristobulus Liefetenaunt of the warres She sent also to all the landes that her husbande and father in lawe Hircanus had subdued and demaunded the noble mens sonnes for the pledges whiche shee kept in Ierusalem So the Lorde gaue vnto the Queene quietnesse from all that were vnder hir subiection shee gaue also the Pharisies authoritye ouer the learned sorte putting them into their handes to order at their pleasure Whereuppon straight wayes they founde one Dogrus a greate manne amongest the learned sorte whome they slewe and muche people besides of the Auncientes of that sect so that the Sectaryes were in greate distresse They gathered themselues together therefore and came to Aristobulus the Liefetenaunt of the warres and with him they came to the Queene saying vnto her Thou knowest the enmitye that is betweene vs and the Pharisies whiche hate thy husbande and father in lawe yea and thy children also Wee were his men of warre that went with him in all his affayres and ayded him nowe thou hast geuen vs into their handes to bee murdered and banished out of the lande What will Hartam king of Arabia doe when hee heareth this that wee shall forsake thee Hee will come and reuenge him of all the battell that thy husbande fought against him Yea the Pharisies will take his parte and deliuer thee and thy children into his handes that there shall not bee left vnto
fathers house but I alone so shee cast her selfe headlong from the toppe of the house and dyed Herod hearing this caused her to be taken vp and layde in hony and so preserued her for the space of seuen yeeres Yea there were that saide he had carnall copulation with her after shee was dead so beastly he doted in loue towardes her Reade Ioseph fol. 357. Iulius Coesars mother being wife to one of the Senators of Rome and dying in the birth and trauel of him they therefore that were about her straightwayes ript her bodie and gat the childe out aliue whome they named Iulius and because his mother was cut they called him Ceasar and so her childe was called Iulius Ceasar and in processe her childe came to be an Emperour of Rome as yee may reade in Ioseph fol. 31. Iosephes mother wife of Gorion the priest when shee hearde the Sedicious sound a Trumpet and goe about to take Ioseph her sonne and to put him in prison with her husbande Gorion his father shee also being kept in Shimeons house as prisoner very olde euen 85. yeeres of age asked what the cause was of that hurlie burlie They tolde her that the sedicious issued out at that shout of the TruÌ„pet against Ioseph her sonne to take him When shee heard that by and by shee ranne out of the house that shee was kept in and clymed vp the walles as lustily as though shee had been a young girle of fourteene yeeres olde tare her haire and cryed out weeping and saying before all them that were present Is my hope then come to this could I euer haue looked that I shold haue ouer liued my sonne that I should not be suffered to see him and to burie him I had trusted hee shoulde haue buried mee and that he shoulde haue been a helpe to mee in myne age and when my whole familie by the sedicious was almost made away and extinguished yet I sayde this shall comfort mee Nowe therefore what shall I doe when I haue none left to comfort mee of all my children that I bare for betweene the sedicious and the Gentiles our enemies they haue slayne eighteene sonnes that I had and what shall I doe nowe from henceforth but couet death For I desire not to liue nowe any longer And howe shoulde I receyue and consolation when I see my sonne dead and I can not bury him Lorde that I might die by and by For I can not liue anye longer since my sonne Ioseph is dead Shee went vp yet further vppon the walles till shee came to the â—urret where her husbande Gorion was in prison and stretcht out her handes towardes heauen crying with a loude voyce O my sonne Ioseph my sonne where art thou come and speake vnto mee and comfort mee The sedicious hearing her laught her to scorne but the Romanes when they hearde her and knewe of Ioseph that it was his mother they wept and lamented her case and many of the Iewes also that were in Ierusalem but they were fayne to refrayne it least they shoulde be perceiued of Schimeons cruell cutthrâ—ates Then Iosephs mother sayde to the sedicious that were by her vpon the walles why doe yee not kill mee also whiche bare Ioseph my sonne and nurst him with these brestes Yee enemies of the Lorde haue murthered him with other iust and righteous men why kill yee not mee also GOD be iudge betwixt mee and you that haue killed my sonne giltlesse The sedicious answered her Canst thou not if thou list tumble downe ouer the wall and die wee will giue thee good leaue When thou hast done so the Romanes shal take thee vp and burie thee honourablie because that thou art Iosephes mother who is their friende Shee answered howe shoulde I doe this euill vnto mee selfe to kill mee selfe and constrayne my soule to goe foorth of my bodie before that GOD doe call it if I shoulde doe so I shoulde haue no hope left in the worlde to come for no body will bury them whom they perceiue to haue killed themselues These and such like while shee reasoned wisely the sedicious hearde and mocked her Wherefore shee wepte the more aboundantly so that the Romanes and other godly menne hearing her wisedome coulde not absteyne from weeping Ioseph when hee hearde his mother speake hee gate on armourâ— and approched to the wall accompanied with most valiante Romanes to defende him from the arrowes of the Iewes and spake to his mother Feare not my deare mother nor take no thought for mee for I haue escaped the handes of the sedicious GOD hath not suffered mee to come into their handes Wherefore I haue heard the wordes of these wicked counsellours that aduised thee to kill thee selfe and thine answere agayne to them whiche before thou gauest them I knewe thou wouldest answere GOD forbidde I say GOâ—D forbidde that Iosephes mother and the wife of Gorion shoulde consent to the counsell of the wicked Wherefore my deere mother bee content and beare the yoke of the sedicious patiently and humble thy selfe before them Neuer striue against the miseries and calamities of this time whiche thou canst not alter nor remedie For they shall perishe but wee shall stand and continue Ioseph 187.206.207 Iosephus touching his wife in his Oration made to the Iewes when hee was at Rome sayth thus Although I bee in the Romanes Campe yet I am not absent from you for my dearely beloued wife is with you the wife of my youth whome I can not set lightly by at this present although I neuer had children by her but rather loue her most entyrely because shee came of a most honest and godly house My deare father and mother are also with you very aged persons for my father is at this day an hundred and three yeeres olde and my mother fouresore and fiue but the yeeres of my lyfe are very few and euill c. Read Ioseph fol. 189.187 Kiparim was the wife of Antipater and mother of Herode king of Ierusalem Salumith her daughter who were both deadly enemies to Alexandra as you may reade in the story of Alexandra Ioseph fol. 42. Marimi was the daughter of Alexander and Alexandra and wife of Herode king of Ierusalem whom he married in the mounte of Galilee being the chiefest citie of all Ierusalem as ye may read in the storie of Alexandra This Marimi had a brother whose name was Aristobulus for whome shee made earnest suite vnto Herode and lay sore vpon him for to promote him to the high Priesthood after the death of Hircanus but Herode her husbande woulde in no wise graunt her request but made a stranger on Hanâ—el high Priest Notwithstanding when hee had once dispatchedâ— Hircanus his wiues progenitor father of Alexandra his mother in lawe then hee deposed Haniel and preferred his wiues brother Aristobulus to the dignitie of high Priesthood being but a childe And this he did at his wiues request to quiet her for the death
with hardened heartes they say why shoulde wee not be like to our fathers in crueltie For our father Abraham when as he had but one only sonne he went to sacrifice him to the Lord whom in deed I doe not reprehend for this fact for why I knowe not the misterie thereof albeit I marueile howe he had no pitie on his sonne I haue heard also of a certayne king of theirs called Gefta who the same day hee went forwardes to the warres made a vowe to God that he would offer a sacrifice if hee shoulde haue good successe in his warres And when hee returned from the warres hee offered to God his onely daughter and so perfourmed his vowe that he had vowed vnto God And hereby I knowe they are men of a stubborne spirite for what so euer it giueth them in their heades to doe that they thinke must needes bee done and they are a noughtie people and most heynous sinners Wherefore except thou wilt deliuer them vnto mee I will giue ouer the warres For I will not be slayne with them without all iudgement When Titus had thus sayde hee battered the wall of Hierusalem with an yron Ramme and cast it downe Then came foorth many of the Nobles of the Saduces vnto him and made peace with him Pheroras wife hauing had a vyall of poyson whiche Antipater bought as hee went to Rome and sent vnto her husbande to keepe for him till his returne In the meane while her husbande Pheroras dyed And when Antipater came home agayne from Rome Pheroras wife and hee fell at variaunce insomuch that shee obiected vnto hym that hee was the cause that her husbande Pheroras was banished the kinges presence the sorrowe whereof was his death On the other side Antipater went about to accuse her sowing discorde betweene her and the king to sturre him agaynst her Hee suborned also a certaine Eunuche or gelded person to goe vnto Herode the king and enfourme him howe that at what time as hee tooke displeasure with Pheroras his brother and banished him his presence Pheroras procured a strong poyson and gaue it to his wife commaunding her to destroy the king therewith The king hearing this was wroth with the Eunuch and sayde I searched for that venome long agoe when it was noysed that my housholde seruauntes woulde haue giuen it mee to drinke but I coulde not finde the thing to bee true Yea I haue been too rashe in such matters For I put my wife Marimi to death without a cause and Alexandra my mother in Lawe with my two children When Antipater hearde that the king credited not the Eunuche hee made suite to the king to sende him to Octauian the seconde tyme for hee was afrayde for the viall that was in Pheroras wiues house Hee had written also with his hande howe that hee sent it intending therewith to poyson the kings sonnes children but hee that prepareth a pitte for other oft times falleth into it him selfe and desiring the king to sende him hee let him goe After this the king commaunded to make searche if the Eunuches woordes were true or no He sent first for Pheroras housholde seruauntes examined them whether euer they coulde perceyue that Pheroras was in minde to hurt him They all sware no. Then the king commaunded to scourge them very sore but they confessed nothing although some dyed vnder their handes in the examination Some he ordered with diuers kindes of tormentes of some hee caused to plucke out all their teethe And as hee had scourged a certaine woman seruaunte whiche had beene verye trustie to Pheroras at length when shee coulde no longer stande for strokes shee cryed out and sayde The holy and blessed God reuenge vs of Rostios the kinges wife which is the cause of this The king hearing these wordes badde let her alone shee will disclose all Then spake shee Antipater made feastes euery foote for thy brother Pheroras and him selfe And as they eat and dranke they deuised howe to poyson thee especially when as Antipater was going to Octauian For they sayde except wee destroy him hee will destroy vs as hee hath done all the children of this house Moreouer hee loueth the children of his sonnes that were put to death whiche growe apace and it is possible hee may alter his minde and make one of them king Antipater also saide to thy brother The king makes as though hee hee were much my friende but I trust him not Hee gaue me sayth hee an hundred pounde weight of golde but all that satisfieth not mee When the king heard this hee told howe he had giuen Antipater this golde secretly The woman sayde moreouer There is yet a vyall of strong poyson in my mistresse house that thy sonne sent out of Egypt With that the king sent straightwayes to Pheroras wife that shee shoulde bring him the vyall of poyson her owne selfe but when shee espied the kinges Eunuches come to fetch her whether shee woulde or no shee gate her vp to the toppe of the house and cast her self down headlong to kill her self because she would not see the king nor abide his torments Yet shee died not thereof Wherevpon the kinges messengers brought her in a horselitter and set her before the king Then shee confessed vnto him howe Antipater his sonne had conspired with Pheroras his brother to kil him with a strōg poyson that hee had bought in Egypt and sent it to Pheroras her husbande to keepe when hee went to Octauian And howe that Pheroras being at the point of death repented him thereof charging that wee shoulde neuer giue that venome to Antipater but powre it out vpon the grounde that the king might not bee poysoned therewith and I did as he badde me cast it out all saue a litle that I kept in the glasse bottome For I euer feared that which is nowe come to passe Then at the kinges commaundement the viall was brought forth before him and there was a litle of the venome left wherefore they gaue better credite to her woordes so the king was content and bad his phisitions heale her and shee recouered Ioseph 55.56.57 Pheroras maide seruaunt that disclosed the treason of Antipater to poyson his father king Herode of her read next before in Pheroras wiues storie and howe shee was handled before shee woulde confesse it c. Ioseph 56.57 Rostios was one of the wiues of Herode king of the Iewes and the mother of Antipater that woulde haue poysoned his father as yee may reade at large before in Pheroras wiues storie Ioseph 56 Salumith was the daughter of one Antipater and Kyparim his wife and sister to Pheroras and Herode which Salumith came but of base blood of her malice and spitefull dealing towardes Marimi reade more at large in the storie of Marimi Ioseph 25.42.43.44 45. Schimeons mother and wife were killed both by the sayde Schimeon the mother first least shee shoulde entreate him for the children and bee sory for their sakes Then his wife came running of her owne accorde and helde her necke downe to the sworde least shee shoulde be constrayned to see her children die and last of all hee slue him selfe as yee may reade more at large in Ioseph fol. 72. There was another woman that was the wife of a cruell Cutte-throate amonge the Iewes called Schimeon who liuing like an outlawe and his wife dwelling in Ierusalem at the last she fled out of the Citie with her men and women seruauntes towardes her husband for feare least she should be slayne for her husbandes cruelties sake if shee should haue tarried at Ierusalem but as she passed by where Iehochanan lay in ambushment for to take her husband her he tooke brought againe to Ierusalem not a little proude of such a pray thinking nowe we shall haue Schimeon at our pleasure seeing we haue his wife our prisoner hee loueth her so entirely that hee will doe for her sake whatsoeuer we will haue him This came to Schimeons eare who had taken at that time many of Iehochanans men and cutte of their right hands sending them so with shame to Ierusalem to their maister Hee sent moreouer Embassadours to Iehochanan willing him to send him his wife in suche sorte that shee might come to him with all that was hers or if he refused to doe it he should be the extreemelier handled for he would take the towne ere it were long and to Iehochanans shame cut of the hands and legges of all them that did inhabite it Iehochanā hearing this was sore afrayde and all they that were with him and therefore they sent him his wife whereupon Schimeon kept him still without the Towne and playde the tyrant without as fast as Iehochanan did within rauishing the Israelites wiues before their faces shedding innocent blood vnmercifully Iosephus 134. Iosephus reporteth that at the siege of Titus and Uespasian against Ierusalem the men souldiers were so scant and destroyed that the women were faine to defend the walles where it chaunced that a greate stone shotte by the Romaines hit a woman with childe with such a violence that it passed through her bodie and carried the child with it by the space of halfe a myle FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for the assignes of William Seres 1582.
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 giâ—en 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 towardâ—s 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 thâ—m they shall bring thee to heauinâ—sse 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 beaâ—e him on the sides while he is a childe least he waxe stubborne and be disobedient vnto thee and so bring sorrowe to thine heaâ—t 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 paâ—â—e â—he slower of her age when shée hath an husband least â—hee 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 besâ—owed 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
Simeon and mother Anna the prophetesse prophesie strange thinges of Christ her sonne and confesse him openly to be the Sauiour of the worlde shee marueyled greatly at those thingâ—s which wâ—re spoken touching him Especially when Simeon blessed her and her babe and sayde vnto her beholde this thy chylde is appoynted for the fall of the reprobate and raysing agayne of many of the elect in Israel and for a signe which shall bee spoken agaynst Yea and a swoorde that is sorrowes shall pearce through thy soule or heart that the thoughtes of many heartes by the triall of the crosse may bee opened And when shee had performed all thinges at Ierusalem according to the lawe shee returned with Ioseph her husbande home to the Citie of Nazareth agayne And being accustomed yeerely she and her husband to goe vp at the feast of Ester to Ierusalem shee chaunced on a tyme to forget her Sonne Iesus behind her and supposing that he had beene in the company went a dayes iourney and sought him among her kinsfolke and acquaintance But when she could not finde him she tourned backe to Ierusalem and there sought him for the space of three dayes ere she could finde him At the last she found him out in the temple sitting in the middes of the doctours hearing and apposing them with questions and sayd vnto him Sonne why haste thou thus delt with vs thy father and I haue sought thee with heauy heartes but he preferring his duetie to God before father or mother sayd how is it that ye sought me Knowe yee not that I must goe about my fathers businesse but they vnderstood him not So hee came and went home to Nazareth with her and was subiecte vnto his mother who kept all these his sayinges in her heart Another time as she was with her sonne at a marriage feast in Cana a towne in Galilee when the wine fayled at the feast she tolde her Sonne that they lacked wine and receiuing his answere meekely she bad the ministers or seruantes to doe whatsoeuer hee commaunded them Fynallye when shee with her sister Mary the wife of Cleophas and Mary Magdalen stoode by the crosse whereon her Sonne Iesus houng crucified and shedde his blood as well for her as for all other Christians sorow then pearced her heart like a sword according as Simeon had prophecied and foretolde her And when Iesus sawe her and the Disciple Saint Iohn standing by her whome hee loued Hee sayde vnto his mother woman beholde thy Sonne Then sayde hee also to the Disciple beholde thy mother and from that houre the Disciple tooke her home vnto him and comforted her To conclude after Christes ascention vp into heauen she kept companye with the Apostles and together with the other women and all the Apostles continued in one accorde in prayer and supplication in Ierusalem Luke 1. Math. 1â—2 Luke 2. Iohn 2.3.19.25.26 Act. 1. 14. Marye the wife of Cleophas or Clophas was sister to Marie the Uirgin mother of our Sauiour Christ stoode with her by y e crosse wheroÌ„ Christ dyed to behold with teares sorowe of heart his pacient suffring guiltles passion for them and all Christians Iohn 19.25 Mary Magdalen which word Magdalen signi magnified or exalted Shee was the sister of Martha and Lazarus whome Christ raysed from death being a very sinful woman dwelling in Bethynia it pleased God for the comfort of al sinners to call her so to repentaunce remorce for her former foule wicked life y t when she knew Iesus to sit at meate in one of the Pharises houses called Symon the Leaper she went with a boxe of very costly and sweete oyntment called Spiknard or Nardus in her hande the which boxe after she had broken it and powred the Oyle vpon Christes head as he sat so that it ran downe along vpon his bodye she then fell downe also at his feete behynd him and wept so abundantly for her sinnes that she washed his feete with her teares and did wipe them with the hayres of her head and also kissed them and annoynted them with that sweete oyntment so that the house was filled with the sweete sauour and odour thereof Which her godly facte was verye offensiue both to Iudas his Apostle the dissembling traytour and also to Symon the ignoraunt Pharisie and maister of the feast Insomuch as Iudas hereby tooke occasion to betraye Christe For hauing indignation against it not for y t he cared for the poore because he was a theefe and bare the bag of money that was giuen to the poore he murmured and disdayned in himselfe sayd why was not this oyntment solde for three hundred pence giuen vnto the poore But Iesus to excuse or rather approue and commend Maries fact said vnto him Let her alone why trouble ye her she hath wrought a good worke on me done that she could comming before hand to annoynt my body to y e burying to honour my buryal withal The poore ye haue with you alwayes and when yee wil yee may doe them good but me ye shal not haue alwaies Therfore verily I say vnto you whersoeuer this Ghospel shal be preached thorowe out al the world this fact which she hath done shal be spoken of in her worthy remeÌ„brance perpetual memorial Also when Symon the Pharisie which bad Christ to the feast saw what Mary had done he likewise murmured grudged within himself began to doubt of Christ to iustify himselfe to condemne Mary saying if this man were a Prophet he would surely haue known who what maÌ„ner of womaÌ„ this is which toucheth him for she is a sinner or coÌ„mon harlot but Iesus seeing y e great faith of y e woman knowing his hypocritical thoughts preseÌ„tly put foorth this parable said to him SimoÌ„ I haue soÌ„what to say to thee say on master quoth he There was said Christ a certein creditor had 2. debtors y e one ought him 5. hundred pence the other fifty wheÌ„ they had nought to pay he them both which of them therefore thinkest thou wil loue him most tel me I suppose quoth Simon that he to whoÌ„ he forgaue most will loue him most Thou hast iudged truely said Christ and with that turned him to the woman said to Simon Seest thou this woman I entred into thine house and thou gauest me no water to my feete but shee hath washed my feet with teares and wiped them with the haire of her head Thou gauest mee no kisse but shee since the time that I came in hath not ceassed to kisse my feet My head with oyle thou diddest not anoint but shee hath anointed both my head and feete with oyntmente Wherefore I say vnto thee many sinnes are forgiuen her for she loued much To whom a litle is forgiuen he doth loue a litle And then he turned him to Marie Magdalen and sayde vnto her woman thy sinnes are forgiuen thee and thy fayth hath saued thee