manye tribulations was found a louer and friende of God So was Isaak so was Iacob so was Moses and all they that pleased GOD passed stedfast in fayth through manifolde troubles but they that receiued not their temptations with the feare of God but put them selues forth with impatience and murmuring against God peryshed of the destroyer and were slaine of serpentes And therefore seeing the Lorde hath not tryed vs as he did them to the examination of their hearts neyther doth hee take vengeance on vs we also should not vndertake to be reuenged for the thinges that are done vnto vs but to consider that al these punishments are farre lesse then our sinnes and misdeedes and beleeuing that this correction commeth vnto vs as to the seruants of God for our amendment and instruction and not for our destruction Thus her eloquent and godly oration being ended Ozias the chief gouernour then to her great commendation sayde vnto Iudith as followeth All that thou hast spoken thou hast spoken with a good heart and it is true and there is no man can reproue or resist thy words For it is not to day that thy wisdome is knowne but from the beginning of thy lyfe haue we knowne thy wisdome for the deuise of thine heart is good but the people for very thirst compelled vs to make that oth and promyse vnto them which we may not transgresse Therefore now pray thou for vs vnto God because thou art a holy woman fearest God y t the Lord may send vs rayne to fil our cesterns y t we faynte no more Unto whoÌ„ Iudith replied said vnto Ozias the rest of the gouernours seeing ye know y t my words are of God theÌ„ heare me proue my counsaile deuise I pray you if it be of God for I will do a thing which shal be declared in al generatioÌ„s to y e childreÌ„ of our nation beseech yee God for me y t he wil bring my counsaile deuise to good end Thus haue I deuised ye shal stand this night in the gate before the porte gate of Bethulia And I wil go forth with Abra my handmaiden and pray ye therefore vnto God y t he will graciously visite and remember his people Israel by mine hand and deliuer the citie from the enemies within these fiue dayes that ye haue promised the people to deliuer vp y e citie But as for y e act or thing that I goe in hand withall aske ye no questions of it nor make further enquirie of me for I will not declare it vnto you till God haue finished that I doe till I bring you word agayne do ye nothing els but pray pray vnto the Lorde our God for mee Then Ozias the prince of the people of Iuda with the rest of the Elders said hoe Iudith Go thy way in peace the Lord God be w t thee before thee to take vengeance on our enemies So taking their leaue of Iudith they returned from the tent and went from her agayne euery man to their wardes Nowe when the gouernours were gone their way theÌ„ Iudith went into her secret closet and there clothed her self with sackcloth strawed ashes vpon her head and fell down vpon her face before the Lord. And about the time that the incense of the euening was offered in Ierusalem in the house of y e Lorde she cried vnto the Lord w t a loud voice and made her humble prayers for the deliuerance of her people saying O Lord God of my fathers c. as it is in the 1. Lampe if viâ— page .41 And wheÌ„ she had left off to crie vnto y e Lord had made an ende of al her prayer she rose vp from the place where she had falleÌ„ downe lien flat before y e Lord and called her maid Abra weÌ„t down into her house in the w t she abode in y e sabbath daies feast daies wheÌ„ she had put off the sack or haireclothâ— layd away the garmeÌ„ts of her widowhood shee washed her body anointed her selfe with precious ointmeÌ„ts things of sweet sauour braided platted dressed y e haire of her head put attire vpoÌ„ it put on her garmeÌ„ts of gladnes wherw t she was clad during the life of Manasses her husbaÌ„d also she put on slippers vpoÌ„ her feet bracelets spanges sleeues vpon her armes eareringes and finger rings and decked her selfe brauely with all her best ornamentes and aray to allure the eyes of all men that shoulde see or beholde her which she did not for any volupâ—uousnes or pleasure of the flesh but of a right discretion vertue Then she gaue her maid Abra also a bottle of wine a pot of oyle filled a scrip w t flowre and w t drie figs fine cakebread cheese al which being lapt vp together and put in her maids lap she went her way forth to y e gates of the citie of Bethulia founde standing there Ozias the ancients of the citie waiting her comming as shee had before counselled them Who seeing Iudith thus gorgiouslye attyred and chaunged they as men astonished merueyled greatly at her wonderfull beautie for the Lorde had encreased her farenesse and giuen her a speciall beautie so that shee was exceeding amiable and well fauoured in all mens eyes and they asking no questions at her but making their prayer vnto God for her let her goe saying The Lord God of our fathers giue thee grace and fauour and with his power performe accomplish all the deuices and enterprises of thine heart to the glorie of the children of Israell and to the exaltation of Ierusalem that Ierusalem I say may reioyce ouer thee and that thy name may bee in the number of the holy righteous And all they that were there afterwardes saide with one voyce So be it Then after their prayer ended Iudith saide to Ozias Commande the gates of the citie to bee opened vnto mee that I may goe foorth to accomplishe the thinges whiche you haue spoken vnto mee So the gates being opened at her request shee tooke her leaue of the people and with her maide Abra wente out in the night the people still persisting in heartie prayer for her and beseeching the Lorde to bee her defence and well to performe the deuice of her heart that they myght safely and ioyfully receiue her presence agayne and so committing her to God shutte the gates and looked ouer the walles after her so longe as they coulde see her And as she was gone past the mountaynes and kept her way straite in the valley it happened that about the spring of the day the first watch and spies of the Assyrians mette with her and tooke her and asked her saying of what people art thou and whence commest thou or whether goest thou And Iudith answered I am a woman or daughter of the Hebrewes and am fled from them I know they shall bee giuen you to be spoyled and consumed
euerlasting death and destruction both of body soule because they haue not only thereby done great dishonour to Christ in slaundering his Church and leauing their charge or vocation but also broken their faith and forsaken their religion professed 1. Tim. 5. all Euery vowe othe or bonde of a widowe wherewith shee hath bounde hir selfe during hir widowhood to mortifie hir selfe and humble hir soule by abstinence or other bodily exercise shall stande in effect against hir because the widowe is not vnder the authoritie of man Also euery vowe bonde or othe that shée hath made in hir husbands life time whereunto hir husbande did consent and agree too by holding his peace and not disallowe of it when hée first heard thereof shall likewise stande and bee of force agaynst hir after the death of hir husbande but if hir husbande in his life tyme did euer disanull or disagrée vnto any such vowe or bonde of his wife then after his death his wife nowe being a widowe may lawfully breake these vowes and bondes so by hir made in hir husbandes life tyme and it shall not bée any sinne for hir so to doe for the Lorde will forgiue hir As appeareth Num. 30.10 c. Of second Marriage THE woman is bounde by the lawe of Matrimonye vnto the man while hée lyueth but if hée bee deade shée is deliuered and fréed from the Lawe of the man so that though shée take an nother man to husbande shée is no adultresse Rom. 7.2 I woulde that all men were euen as I myself am but euery one hath his proper gifte of God one after this maner and another after that Therefore by permission not by commaundement I say vnto the vnmarried and vnto the widowes it is good for them if they abide euen as I doe but if they can not abstaine then to auoyde fornication let them marrie and euery womā haue hir owne husband For it is better to marrie then to burne with y e fire of concupiscence and lust 1. Cor. 7.6,7 And the wife is bounde by the lawe of Matrimonie as long as hir husbande liueth but if hir husbande bée dead shée is at libertye to marrye with whome shée will onely in the Lorde but shee is more blessed if shee so abide in my iudgement I thinke that I haue also the spirite of God 1. Cor. 7.39 Refuse the younger wydowes from taking the liberalitie of the poore for when they haue begunne to waxe wanton agaynst Christe forgetting their vocation they will marrie hauing damnation because they haue broken their first fayth Where note that the apostle meaneth suche wydowes whiche being iustly diuourced from their firste husbandes marry agayne to the sclaunder of the Churche and leaue their vocation for else he doth not reproue the widowes that haue béen oftener married thē once where he saith let not a widowe be taken into the number vnder threescore yeere olde that hath been the wife of one husbande Yea I will therefore that the younger women marrie and beare children and gouerne the house and giue none occasion to the aduersarie to speake euill For certaine are alreadie turned back◠after satan 1. Tim. 5.11 c. No wydowe saue the widowe of a priest might not bee permitted to marrie with any priest in the old lawe as appeareth Leuit. 21. 14. Ezech. 44.22 Naomie being not verye olde and the wife but of one husbande yet after the death of hir husbande shée would marrie no more but saide shée was too olde to haue an husbande as appeareth Ruth 1.12 Ruth also being a widowe and a yong woman was commended by Boaz because shée followed not young men to marrie them were they poore or riche reade hir story Ruth 3.11 To conclude many men desired Iudeth when shee was a wydowe but none had hir company to hir dying day after the death of hir first husbande manasses shée gaue hir selfe to contemplation prayers and good workes to the benefiting of hir countrey and people as appeareth Iudith 8.4.16,12 Likewise Anna the prophetesse hauing been married but seuen yéeres from hir virginitie after the death of hir husbande continued a widowe fourscore and foure yéeres seruing God in the temple with fasting and prayer day and night as ye may reade in hir life Luke 2. 36. Contrarywise wydowhoodde was a burden to Thamar the wife of Er therefore shee cast awaye hir wydowes apparell and decketh hir selfe braue to play the nought with Iuda hir father in lawe as appeareth in hir story more at large Gene. 38.11 That widowehood is a plague of God vpon the vngodly therfore to the comfort of the godly widows and orphans let them reade these comfortable sentenses of the scripture following gathered to this ende that therby they seeing what care the Lorde hath ouer them in this their desolate condition and state as people least esteemed in the world may the better attende vnto their vocation in prayer and good workes of the spirite to the glory of his name and their perpetuall praise and euermore fully trust and hang vpon his prouidence whiche neuer decayeth IF my wrath be kindled saith the Lord against you for your oppression then will I kill you with the sworde and your wiues shal be widowes and your children fatherlesse Exod. 22.22 The children of the oppressour though they bee many shal be destroyed with the sworde c. and his widowes shall not wéepe nor lament for him Iob. 27.13 Let the children of the oppressour and extorcioner be fatherlesse and his wife a widowe c. let the iniquitie of his father be had in remembrance with the Lorde let not the sinne of his mother be done away c. Psal. 109.8,13 Therefore shall the Lorde haue no pleasure in their yong men neyther will he haue compassion of their fatherlesse and of their wydowes For because euery one is an hypocrite and wicked Esai 9.17 The foolishe woman saith in hir heart I shall bée a Lady for euer I am none els I shall not sit as a wydowe nor desolate againe neither shall I knowe the losse of husbande or children but shall be a lady and wise for euer but heare O thou nice an dilicate dame thou carelese and retchlesse woman that art altogether giuen to pleasure and vanitie for because thou hast not set thy minde to godlines nor remembred the latter ende thereof Therefore both these two things shal come to thee sodainly on one day namely widowhood or disolatiō and the losse of childrē euen in their perfection I say shal they mightily fal and come vpon thee for the multitude of thy sinnes and offences Esai 47.8,9 I haue wasted and destroyed my people saith the Lorde yet they woulde not returne from their sinnefull waies Their widowes are increased by me aboue the sande of the Sea because I haue slaine their husbandes I haue brought vpon them the destroyer at noone day c. Shee also that hath borne many children hath béene made weake and lost all
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
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
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
THE SIXT LAMPE OF VIRGINITIE Conteining a Mirrour for Maidens and Matrons OR The seuerall Duties and office of all sorts of women in their vocation out of Gods word with their due praise and dispraise by the same togither with the names liues and stories of all women mentioned in holie Scriptures either good or bad verie necessarie pleasant and profitable for all women to read and vse both for instruction and imitation Newlie collected and compiled to the glorie of God by T. B. Gentleman Ecclesiasticus 26 19. Perpetuall are the foundations that are laid vpon a strong rocke so are the commandements and precepts of God in the hart of an holie woman 1582 THE SIXT LAMPE OF VIRGINITIE ¶ Of Virginitie and the state of single life together with the dutie of Virgins of Maids or single Women NOw concerning virgins or the state of Uirginitie I saith S. Paule haue no commandement of the Lord yet giue I mine aduise counsell as one that hath obteined mercie of the Lord to be faithfull or beléeued I suppose therfore that the single life is good for the present necessitie in these afflictions and persecutions of the Church I meane that it is good for a man so to be single or a woman to be a virgin Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou marie and takest a wife thou sinnest not And if a virgin marie she sinneth not neuerthelesse such shall haue trouble in the flesh as worldlie cares of their children and familie but I spare you in wishing that you men could liue without wiues and you virgins without husbands And this I saie bicause the time is short the fashion of this world goeth awaie and I would haue you without care For the vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world onelie apperteining to this present life how he may please his wife There is difference also betwéene a virgin and a wife the virgin or vnmaried woman careth for the things of the Lord that she may be holie both in bodie and in spirit and attaine vnto it sooner than the maried wife bicause she is without cares but she that is maried careth for the things of the world how she may please hir husband And this I speake for your owne commoditie or profit not to intangle you in a snare not to bind your conscience to single life For that were presumption but for comlinesse sake that ye might folowe that which is honest and that ye may cleaue fast vnto the Lord without separation But if anie man thinke that it is vncomlie for his virgin if she passe the flower of hir age or time of mariage then and néed so require that she should marie to auoid fornication let him doo what he will he sinneth not let them be maried Neuerthelesse he that standeth firme in his hart and is fullie persuaded that he hath no néed but hath power ouer his owne will and hath so decréed in his hart that he will kéepe his virgin he doth well For the fathers will dependeth on his childrens will in this point of mariage insomuch as he is bound to haue respect to their infirmitie neither can he iustlie require of them singlenesse of life if they haue not the gift of God so to liue So then he that giueth his virgin to mariage doth well but he that giueth hir not to mariage doth better and more commodious for his children in preseruing them from cares The wife is bound by the lawe of matrimonie as long as hir husband liueth but if hir husband be dead she is at libertie to marie with whom she will onelie in the Lord but she is more blessed if she so abide in my iudgement and I thinke that I haue also the spirit of God 1. Cor. 7 25,26 c. Where note that S. Paule doth not here prefer single life as a thing more holie than mariage but in respect and by reason of the incommodities which mariage hath more than the other neither doth hée bind mens or womens consciences to single life or widowhood as to that which God hath left frée and therfore it were presumption in anie other to doo it But shewing what is most agréeable to Gods will according to the circumstance of the time place and persons as appeareth in that the Church was now when he wrote this in great persecution he would insinuate hereby that to heape one trouble or care vpon another by mariage was not so profitable for men and women to go on towards godlinesse as behooued during such afflictions If a virgin or maid vow a vow vnto the Lord of virginitie and bind hir selfe by a bond to liue chast being in hir fathers house in the time of hir youth hir father hearing of this hir vow and bond wherewith she hath bound hir selfe hold his peace and doo not gaine-saie but by silence approoue it then all hir vowes of virginitie shall stand and euerie bond wherewith she hath bound hir selfe shall remaine of force against hir but if hir father disalow of this hir vow and bond the same daie that he heareth thereof and doo not approoue or consent to the vow or bond wherewith she hath bound hir selfe then shall not that vow or bond be of value And the Lord will forgiue hir bicause hir father who hath authoritie ouer hir disalowed hir Numb 30,4,5 c. Now therefore slaie all the males among the children and kill all the women that haue knowne man by carnall copulation but all the virgins and women children that haue not knowne carnall copulation kéepe aliue for your selues to marie Note héere the prerogatiue of virginitie in the old lawe of armes Numb 31 16,17 Also when thou shalt go to war against thine enimie and the Lord thy God shall deliuer them into thine hands and thou shalt take them captiues and shalt sée among the captiues a beautifull woman and hast a desire vnto hir wouldest take hir to thy wife then thou shalt bring hir home to thine house and to signifie that hir former life must be changed before she be ioined to the people of God she shall shaue hir head and pare hir nailes and put off the garment that she was taken in and so shall she remaine in thy house and as she that hath renounced parents and countrie she shall bewaile hir father and hir mother a moneth long and after that shalt thou go in vnto hir marie hir and she shall be thy wife And if thou haue no fauour vnto hir then thou maist let hir go whither she will but thou shalt not sell hir for monie nor make merchandize of hir bicause thou hast humbled hir Note that this onlie was permitted in the warres otherwise the Israelites and people of God could not marie strangers Deut. 21 10,11 c.
father nor mother nor countrie He laboureth and trauelleth and giueth and bringeth all home to his wife wherefore a man loueth his owne wife more than father or mother 1. Esdras 20 21,25 A man ought to loue his wife for thrée causes especiall first bicause they lead their liues togither in mutuall societie secondlie for that she is the weaker vessell and therefore to be cherished and borne with but chieflie and lastlie bicause that God hath made them as it were fellowe-heires togither of life euerlasting as you may read before in the 1. Pet. 3. Husbands loue your wiues euen as Christ loued the Church or congregation and gaue himselfe for it that he might sanctifie it and cleanse it by the washing of water through the word that hée might make it vnto himselfe a glorious Church not hauing spot nor wrinkle or anie such thing but that it should be holie and without blame euen so ought men to loue their wiues as their owne bodies He that loueth his wife loueth himselfe For no man euer yet hated his owne flesh but nourisheth and cherisheth it euen as the Lord dooth the Church For we are members of his bodie and of his flesh and of his bones For this cause shall a man leaue father and mother and shall cleaue vnto his wife and they twaine shall be one flesh For this is a great mysterie but I speake concerning Christ and concerning the Church saith S. Paule Therefore euerie one of you husbands doo ye euen so let euerie one loue his wife euen as himselfe Ephes. 5 25. Neuerthelesse by the parable of the great supper where one refused to come therto being called alledging it for a lawful excuse bicause he had maried a wife it doth appéere that we ought not to loue our wiues more than God For there Christ saith If anie man come to me and hate not father and mother wife and children brethren and sisters yea and his owne life also he can not be my disciple Matth. 14. Againe he saith Whosoeuer shall forsake house and land wife and child for my name sake he shall receiue an hundred fold more and inherit euerlasting life Matth. 19,29 Where we learne to cast off all naturall affection and desires euen to our déerest friends which drawe vs from comming to Christ and to folowe and obey his will before all things When to abstaine or forbeare to accompanie our wiues BE readie on the third daie and come not at your wiues but sanctifie your bodies and giue your selues to praieer and abstinence that you may at this time of the publishing of the lawe and Sacraments be holie and attend onelie vpon the Lord and his seruice said Moses to the people Exo. 19,15 Thou shalt not go vnto a woman to vncouer hir shame as long as she is put a part for hir disease or whilest she hath hir flowers Leuit. 18 19. Sée more Cap. 20,18.12,2 and 15,24 Where we sée that the husband might not for that time that his wife was either in child-bed or put apart for hir vncleannesse by the old lawe resort vnto hir to lie with hir Abimelech the priest would not giue of the halowed shew-bread of the temple vnto Dauid and his seruants at the first asking but said If the yoong men haue kept themselues at least from women and haue not companied with their wiues and when Dauid answered saieng Certeinlie women haue béene separate from vs these two or thrée daies and the vessels or bodies of the yoong men are holie though the waie were prophane and how much more then shall euerie one bée sanctified this daie in his vessell or shall be more carefull to kéepe his vessell holie when he shall haue eaten of this holie food With this answere of Dauid I saie Abimelech being pleased gaue vnto Dauid and his men of the shew-bread to eate as you may read 1. Sam. 21,4,5 There is a time to loue and a time to hate a time to imbrace and a time to be far from imbracing Eccles. 8 5. Let the husband giue vnto the wife due beneuolence that is all duties pertaining to mariage The wife hath not the power of hir owne bodie but the husband and likewise also the husband hath not the power of his owne bodie but the wife Defraud not one another therefore by long abstinence except it be with consent for a time that yée may the better giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie but I speake this by permission not by commandement saith the Apostle Paule 1. Cor. 7 5. When and wherefore the husband may lawfullie put awaie his wife and where not see in title diuorce MOses as it may séeme sent his wife Zeppora backe againe vnto hir fathers house for hir impatiencie by the waie or in the iournie that they went least she should be a let to his vocation which then was so dangerous read Exo. 18,2 As the Apostles also who though it were lawfull for them to lead about a wife being a sister that is a faithfull Christian woman as the brethren of the Lord yet it may séeme that in time of persecution and planting of the Gospell they forsooke their wiues and left them with their friends as Moses did 1. Chron. 9 5. It was lawfull for the Israelites that had maried strange wiues to put them awaie euerie man his wife bicause it was to auoid Gods plagues that therefore were hanging ouer their heads bicause they contrarie to his commandements had maried strange idolatrous heathen women as you may read in 1. Esdr. 9. Neh. 9. He that putteth awaie a good woman putteth awaie a good thing but he that kéepeth an harlot is a foole and vnwise Prou. 18 22. Depart not from a wise discréet and godlie woman that is fallen vnto thée for thy portion in the feare of the Lord. For hir grace and gift of hir honestie is aboue gold If thou haue a wife after thy mind forsake hir not but commit not thy selfe to the hatefull woman Eccles. 7 19,26 Giue the water no passage nor a wicked woman hir will and if she walke not in thine obedience cut hir off then from thy flesh Giue hir a bill of diuorcement and forsake hir that she doo not alwaie abuse thée For it is better to dwell with a lion and a dragon than to kéepe house with a wicked wife Eccles. 25. So did Ashuerus put awaie Uasti his wife bicause she was disobedient to his commandement as appeareth in the storie of Quéene Hester 1. If thou hate thy wife put hir awaie saith the Lord God of Israel not that he doth alow diuorcement but of the two faults he sheweth which is the lesse as you may read more at large described Mal. 2 16. Ioseph being a wise man and one that feared God when he perceiued his espoused wife the virgin Marie great with child before they came togither he suspected that she had committed fornication
of gelousie and for a remembrance calling the sinne to mind and making it knowne and not purging it And the priest shall bring hir and set hir before the Lord. Then the priest shall take the holie water of purification or sprinkeling in an earthen vessell and of the dust that is in the floore of the tabernacle shall he take and put it into the water After the priest shall set the woman before the Lord and vncouer the womans head and put the offering of the memoriall in hir hands which is the gelousie offering and the priest shall haue bitter and cursed water in his hand to declare that she is accursed and turned to destruction if she be found faultie And the priest shall charge hir by an oth and saie vnto the woman If no man haue lien with thée neither thou hast turned to vncleannesse from thine husband be frée from this bitter and cursed water but if thou hast turned from thine husband and so art defiled and some man haue lien with thée besides thine husband then the priest shall charge the woman with an oth of cursing and saie The Lord make thée to be accursed and detestable for the oth among the people and the Lord cause thy thigh to rot and thy bellie to swell and that this cursed water may go into thy bowels to cause thy bellie to swell and thy thigh to rot both bicause thou hast committed so heinous a fact and forsworne thy selfe in dooing the same And the wife shall answer Amen Amen that is be it so as thou wishest After the priest shall write these curses in a booke and shall blot them out with the bitter water and wash those curses which are written into the water in the vessell and shall cause the woman to drinke the bitter and cursed water and the cursed water turned into bitternesse shall enter into hir Then the priest shall take the gelousie offering out of the womans hand and shall shake the offering before the Lord and offer it vpon the altar And the priest shall take an handfull of the offering for a memoriall thereof and burne it vpon the altar where the incense was offered and afterward make the woman drinke this water So when he hath made hir drinke the water if shée be defiled and haue trespassed against hir husband then shall the cursed water turned into bitternesse enter into hir and hir bellie shall swell and hir thigh shall rot and the woman shall be accursed among hir peoople But if the woman be not defiled but be cleane she shall bée frée and shall conceiue and beare This is the lawe of gelousie when a wife turneth from hir husband and is defiled c. And the man shall be frée from sinne but the woman being found giltie shall beare hir iniquitie so that you sée the man might accuse his wife and not be reprooued by Gods lawe Numb 5 verse 12 c. The woman shall not weare that which perteineth to the man neither shall the man put on womans apparell For all that doo so are abhomination vnto the Lord and alter the order of nature to despite God as it were Deut. 22 5. When two men fight or striue togither if the wife of the one come néere for to rid hir husband out of the hands of him that smiteth him and put foorth hir hand and take him that smiteth hir husband by the priuie members then shalt thou cut off hir hand thine eie shall not spare hir Which lawe of God importeth that godlie shamefastnesse is to be preserued For it is an horrible thing to sée women past shame Deut. 25 verse 11. If a woman that hath an husband either by open vow or solemne promise pronounce ought with hir lips wherwith she bindeth hir selfe to mortifie hir selfe by abstinence or other bodilie exercise if hir husband heare it and hold his peace concerning hir the same daie he heareth it then hir vow shall stand and hir bonds wherewith she hath bound hir selfe shall remaine in effect but if hir husband disalow hir the same daie that he heareth it then shall he make hir vow bond promise and that she hath pronounced with hir lips and bound hir selfe of none effect and the Lord will forgiue hir For she is in subiection of hir husband and can performe nothing without his consent during couerture Read more in the chapter Num. 30 7 c. Unto the maried I command not I but the Lord let not the wife depart from hir husband but and if she depart let hir remaine vnmaried or be reconciled vnto hir husband and let not the husband put awaie his wife saue for whooredome But to the remnant I speake and not the Lord If anie brother haue a wife that beléeueth not if she be content to dwell with him let him not forsake hir And the woman which hath an husband that beléeueth not if he be content to dwell with hir let hir not forsake him For the vnbeléeuing husband is sanctified by the beléeuing wife and the vnbeléeuing wife is sanctified by the beléeuing husband else were your children vncleane but now are they holie But if the vnbeléeuing depart let him depart A brother or a sister is not in subiection in such things but God hath called vs in peace For what knowest thou O wife whether thou shalt saue thine husband Or what knowest thou O man whether thou shalt saue thy wife c. 1. Cor. 7 10,11 c. The wife which is in subiection to a man is bound by the lawe of matrimonie to cleaue inseparablie vnto hir husband while he liueth but if he be dead she is deliuered from the lawe of the man and at libertie to marie whom she will in the Lord as ye may read more in diuorcement and second mariages Rom. 7 2. 1. Cor. 7 39. Read more of the wiues dutie c. In Uirginitie Mothers and mistresse dutie Praise and dispraise of women Threatnings against women Widowes Diuorcement and Second mariages Liues and stories of women That the wife ought to be sorie for hir husbands trouble and séeke by counsell and all godlie meanes to comfort him and preuent those euils hanging ouer his head we haue example in the two wiues of Lamech as ye may read in their liues Gen. 4 23. In Michal Esaie 19,11 In Abigael Esaie 25. In Ieroboams wife 1. King 14,2 Yea and in respect of hir husband though to a wicked end in wicked Iâ—zabel 1. King 21,5 2. King 9,30 In Cleopatra Dan. 11,17 And in Pilats wife Matth. 27 19. The dutie of mothers and parents towards their children THE mother ought not to baptise hir owne children For though Zipporah circumcised hir owne sonne as forced so to doo to please God and turne awaie his wrath then conceiued against hir husband Moses whom for neglecting so necessarie a sacrament the Lord had smitten with sicknesse almost to death so that he could not doo it and the Lord euen then required it to be
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
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 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
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
shéepe and of thy corne and of thy wine and of that wherwith the Lord hath blessed thée and remember that thou wast a seruant thy selfe in the lande of Egypt c. Deut. 15.12 Exod. 21. Thou shalt not oppresse an hired seruant that is néedy and poore by withholding his wages from him that hée hath earned by his work neither of the stranger that is in the land nor of thy brethren Thou shalt giue him his hire for his day neither shall the sunne goe downe vpon it For hée is poore and therewith susteineth â—he his life least hée cry against thée vnto the Lord and that turne to be sinne vnto thée Deut. 24.14 Leuit. 19.19 If I haue with holden their wages saith holy Iob that laboured for me or gréeued the soules of the men of my tabernacle or be an extorcioner or briber or cruell man then let mine arme rot from my shoulders Iob. 31.13 Let not the wages of any man which hath wrought for thée tary with thée but giue him it out of hand For if thou serue God hée also will pay thée Tobâ— 4.14 Yea Tobit rather added and increased the wages of his man then diminished one iote for his faithfull seruice as a most thankefull master requiting so painefull a seruant in his businesse Tob. 5.8.12.1.13.1 Iudith also at her death made hir maid Abia frée because she had faithfully and truly serued hir all hir life Iudith 16.23 Alexander king of Macedon also in his death bed distributed his kingdome liberally among all his chiefe seruants whom hée had brought vp of children and they raigned after his death in his roome as appeareth 1. Macha 1.7 For equitie and liberalitie is to bée vsed indifferently to all seruants as appeareth in the parable of the housholder Matthewe 20.1 And to him that worketh the wages is due not by fauour but by debt and to bée paide therefore vnto thy seruant without grudging Rom. 4.4 Because the workeman is worthie of his meate Math. 10.10 And the labourer is worthie of his wages Neither shalt thou mosell the mouth of the oxe that treadeth out the corne 1. Timoth. 5.18 Finally I will come néere to iudgement and bée a swift witnesse against those that wrongfully kéepe backe the hirelings wages and oppresse the stranger and feare not me saith the Lord of hostes Malach. 3.5 The dutie of handmaides and seruants towardes their Masters and Dames LET euery one abide in the same vocation wherein hée is called art thou called being a seruant care not for it For although god hath called thée to serue in this life yet thinke not thy condition vnworthie for a Christian but reioyce that thou art deliuered by Christ from the miserable slauerie of sin and death But if thou mayest bée frée vse it rather For he or shée that is called of the Lord being a seruant is the Lords fréeman or fréewoman Likewise hée or shée that is called being frée is Christes seruant Yée are bought with a price bée not seruants of men Brethren let euery man wherein he was called therein abide with God sincerely as in the presence of God 1 Cor. 7.20 Let euery seruant be subiect to his gouernour For there is no power but of God of whom the powers and gouernours that be are ordeined Whosoeuer therefore resisteth the authoritie of y e gouernour or master resisteth the ordinance of God and they that resist shall receiue vnto themselues iudgement euen both the punishment of the Iudges and Magistrates and also the vengeance of God neither are masters or gouernours to be feared of seruants for good workes but for euill wilt thou then bee without feare of thy Master or gouernour do well then and be faithfull diligent in thy seruice so shalt thou haue praise of the same For hee is the minister of God for thy wealth but if thou doe euill and bee stubborne rebellious then feare for God hath not giuen him authoritie ouer thee in vaine Wherfore yée seruants must be subiect obedieÌ„t vnto your masters not because of wrath or for feare only but also especially for loue conscience sake Rom. 13.1 Seruants be obedient vnto them that are your bodily masters according to the flesh and haue dominioÌ„ ouer your bodies but not ouer your soules and that in all things with feare treÌ„bling in singlenes of heart as vnto Christ not with seruice to the eye as meÌ„ pleasers but as the seruants of Christ doing y e will of God froÌ„ the heart with good will and whatsoeuer yée do do it heartily as to the Lorde and not vnto men knowing that of the Lord yée shall receiue the reward of the inheritance whether yée be bond or free For yée serue the Lord Christ but he that doth wrong whether he be master or seruaÌ„t shal be sure to receiue punishmeÌ„t for y e wrong y t hée hath done For there is no respect of persons with God Ephe. 6.5 Col. 3.22 Yée seruants giue ye dutie to whom ye owe dutie feare to whom feare belongeth honour to whom yée owe honour and seruice to whoÌ„ seruice appertainethâ— and owe nothing to any but loue For hée that loueth fulfilleth the law Rom. 13. Let as many seruants as are vnder the yoke of seruitude count their masters and dames worthie of all honour that y e name of God his doctrine be not euill spokeÌ„ off they that haue beléeuing masters let them not despise theÌ„ because they are brethren but rather do seruice because they are faithfull and beloued and partakers of the benefite that is of the grace of God as their seruants are and hauing the same adoption 1. Tim. 6.1 Obey them that haue the ouersight of you and submit your selues for they watch for your soules as they that must giue as accounts that they may doe it with ioy and not with griefe for y t is vnprofitable for you Heb. 13.17 Let seruants bée subiect to their masters and please them in all thinges not answering againe neither pickers â—ilchers or stealers from them but that they shall shew all good faithfulnesse and truth towards them that they may adorne the doctrine of God our Sauiour in all things Tit. 2.9 Seruants bée yée subiect to your masters and mistresses with all feare not only if they bée good and courteous but also though they bée froward and â—estie for this is thanke worthie if you for conscieÌ„ce sake towards God knowing that God laieth this necessitie or charge vpon you endure griefe and suffer wrongâ—ully For what prayse is it if when yée be buffetted for your faultes yée take it patiently knowing that yée haue well deserued it but if when yée doe wel yée suffer wrong take it patiently at your masters or dames hand without any murmuring grudging resisting taunting or answering againe this is acceptable to God your reuenger for héereunto are yée called Yea Christ himselfe also suffered for vs leauing vs an exaÌ„ple that wée should follow his steps who did
of malice with Iudas or of rashnes with Peter or Dauids seruants 1. Sam. 24.5 shal perswade his master to resist the will of God to doe anie thing contrary to his word is to be accounted as a limme of Sathan an vtter enemie to his master all godlinesse reade Math. 16.22 Yea the day shal come that I will visite all those that daunce vpon the threshold so proudely which fill their masters houses by cruelty and deceipt saith the Lord who hereby threatneth the seruants of y e rulers magistrates which inuade other mens houses possessions reioyce leape for ioy wheÌ„ they can get anie pray to please their master withal Zephani 1.9 It is playne robberie and theft for the seruant to take away the good name of his master or the honor praise that hee hath deserued or is due vnto him this would not Ioab take from Dauid as appeareth 2. Sam. 12.28 That seruant y t is put in trust with all his masters goodes yet deceiueth him is a most vnthankful wretch shall surely be plagued this would not Ioseph do for no temptation as appeareth Gen. 39 8â— The seruant that feareth God and standeth in awe of his iudgementes as Ioseph did shall doe no wicked nor villainous act towards his master or mistresse for anie temptation or alluremeÌ„ts reade Pâ—tiphers wife Gen. 31.8 No seruant is bound to obey the wicked commaundements of his Lorde or master but stoutly in the feare of the Lorde hée ought to resist and refuse them because there it is better to obey God theÌ„ man as did the seruants of Saul who refused to kill the priests of y e Lorde at their kings coÌ„mandement 1. Sam. 32.17 as did his armour bearer who refused to thrust him thorow 1. Sam. 31.4 A faithfull seruant will not slicke to venture hazard his life and limmes for his masters preseruation health safegard so did Dauids meÌ„ as appeareth 2. Sam. 23.16 And also Ittay his seruaÌ„t 2. Sam 15.21 and Peter Math. 26.35 Iohn 18.10 The seruant that betrayeth his master for rewards or conspireth the death of their master or mistresse or otherwise riseth vp against them to hurt or molest them shall be sure neuer to escape Gods heauie iudgements but for their rebellion and treason come to a fearfull and horrible end with Iudas Math 26. 27.5 Act. 1.18 and with Iohn 22. King 9.14 and Zimri 1. King 16.9 Yea rather it is the part of euery faithfull seruant if they shall sée or vnderstand of anie perill dangers or mischiefe to be comming towards their maisters foorthwith to tell vtter them to their masterand geue them the best counsell they can to the end he may wisely in time preuent them to his further safegarde for so did the good seruaÌ„ts of Bethsaba 1. Sam. 25.14 and of Naaman 2. King 5.13 of Dauid 2. Sam. 18.3 and as Ioseph did to Pharao Gen. 41.33 Pleasure is not séemely for a foole much lesse for a seruant to haue rule ouer princes Neither is the free vse of things to be committed to him that cannot vse them aright Prou. 19.10 Yea it is a thing hatefull both to God man for an handmayde to presume to be heire to her mistresse reade more Eccle. Art thou forced with Hagar to start or run away from thy Dame for hir rough dealing with thée O yet with the same Hagar call to God for helpe succour returne home againe to thy Dame humble thy selfe vnder her haÌ„d as she did or at least procure some good frieÌ„d to write in thy cause to reconcile thée again to thy master as Onesimus did S. Paul to his master Philemon 1.10 For the seuerity of y e dame or master should not make y e seruaunt desperate nor to neglect hir duety nor to renounce all obedience but paciently to endure correction and by all meanes to séeke reconciliation as Hagar did Gen. 16.4.9 Yea though thy master change thy wages neuer so oft be somewhat sharpe and hard vnto thée yet serue thou coÌ„stantly faithfully haue pacience neither doe thou starte away for anie light occasion offred but call vpon God trust in him so shall he not suffer thy master or dame to hurt or abuse thée Gen. 31.7 For surely the propertie of all good seruants is paciently to tarie out all their terme of yéeres for which they are bound yea to endure correctioÌ„ labour and hardnes as the heate by day the cold by night vtterly to abandon all nicenesse to forbeare all vaine pleasures idlenesse Moreouer to looke diligently to their masters goodes that nothing perish vnder their charge by their negligence or default if any thing be wasted stolen or lost by their carelesnesse to make it good restore the same or the value therof to their masters contentmeÌ„t To vse no churlish or â—itter spéech vnto their betters gouernors to content theÌ„selues with their wages wheÌ„ they depart to go away quietly carrie nothing with them of their masters goodes but that which is their owne Thus did that godly maÌ„ Iacob as ye may read at large Gen. 31.38 whose example I woulde wish all godly seruantes to imitate So should God testifie for their righteous seruice by rewarding them and blessing them in their owne houses as he did y â— same Iacob manie others Gen. 30.26 Yea so should God for their sakes also blesse prosper their master all his houshold as he did Labans for Iacobs sake Gen. 39.5.8 Pharao for Iosephs sake Genâ— For vpon the faithful seruanâ—s and maidens in those dayes will I powre out my spirite saith God Ioel. 2.29 But the seruant that wasteth his masters goods wilfully shall sodenly be called to an account of his Lord master and beeing founde faultie and culpable shal be vtterly thrust out of seruice and bée forced to make this or the like pitifull mone and woeful lamentation say alas alas what shal I doe for my master hath put me away I can neither digge nor labour with my handes to get mine owne lyuing and to begge I am ashamed to steale I dare not alas what shal I now do what shall I most wretched caitiffe doe and who will nowâ— receiue me into their house and seruice c. Luke 16.1 The seruant abideth not in the housâ— for euer but is made frée at the terme of his yéeres but the sonne abideth euer this is the and difference betwéene a seruant a sonne Ioh. 8.34 Happie is he that hath not serued suche as are vnwoorthy of him Eccle. 25.8 Yée seruants ought not to looke for thankes at your masters haÌ„ds as though he were bound so to do because yée haue done y â— which your master commanded you to doe for wheÌ„ yée haue done all those things which are commanded you yet say we are vnprofitable seruants wâ— haue but done that which was our duetie to doe Luke 17.9.10 Of
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
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
him And yet looking for death he called for his sonne and to declare his loue and good nature towards his wife hee in his death bedde gaue his sonne a great charge concerning his mother Anna saying Sonne despise not thy mother but honour her all the daies of her life and doe that which shall please her and anger her not c. as in the 4. cap. doth appeare and when shee is dead bury her by me in the same graue After this it fortuned olde Tobie to send young Tobie his sonne to the Citie Rages to receiue certayne money which in his prosperitie he had lent to one Gabael Then Anna being full of heauinesse for the departure of her sonne burst out a weeping and rebuked her husbande agayne the seconde time saying Oh what hast thou done why hast thou sent our sonne away is he not the staffe of our age and our hande to minister vnto vs I woulde to God that money had neuer been layde vp of vs nor required agayne but that it had beene lost and cast away in respect of our sonne and that wee had beene content with our pouertie and kept our sonne For that which God hath giuen vs to liue with doth suffice vs we should haue counted it riches enough that wee sawe our sonne here Then said Tobie vnto her Leaue thy weeping my sister and be not carefull our sonne shall returne in safetie and thyne eyes shall see him For the good angell doth keepe him company and his iourney shal be prosperous so that he shall both goe safely and returne to vs agayne sounde with ioy Then at these wordes Anna being somewhat comforted left off froÌ„ weping held her peace But when the dayes of the iourney were expired and her sonne came not home as shee looked then both Tobie her husbande and shee were exceeding sorowfull and beganne to weepe both together Insomuche that Anna nowe wept agayne with discomfortable teares and bewayled saying woe is mee my sonne O my sonne Tobie surely my sonne is dead seeing hee tarieth so long O what meant wee to sende thee my sonne away into a straunge countrey seeing all the thinges that wee haue are onely in thee my sonne wee shoulde not haue sent thee away from vs But nowe I care for nothing my sonne since I haue lost thee thou light of our eyes thou staffe of our age thou comfort of our life thou hope of our generation Then her husbande Tobie seeing her impaciencie comforted her agayne holde thy peace and be not discomforted for the man that went with our sonne is so faithfull that hee will bring him to vs againe safe and sounde neuerthelesse shee might in no wise be comforted but beeing too much addicted to the loue of her child and altogether distrusting gods prouidence very angerly rebuked her husbande agayne the thyrde time saying Holde thou thy peace man and deceiue mee not for my sonne is surely dead Thus was Annastill vnquiet in her minde for her sonne neyther woulde shee by any meanes be perswaded but dayly went out looked abroad and went about all the streetees whereby shee thought he should come agayne yea and dayly did shee goe to the toppe of an hill and there sitte long that if it were possible she might spy him comming a farre off neyther did shee eate any meate on the day time but did â—â—nsume whole nights in lamenting and bewayling her sonne Tobie vntill at the last as shee sate vpon the toppe of the hill still looking and wayting for him shee espised him comming a farre off and for ioy ran home and tolde her husbande saying beholde thy sonne commeth and the man that went him which being done shee ranne forth agayne to meete her sonne and meeting him shee fell in his necke and wept for ioy and sayde O my sonne Tobie nowe seeing I haue seene thee I am content from hencefoorth euen to die Afterwarde when Anna was dead her sonne buried her honourably and layde her with her husbande as his father had before giuen him in charge Tobit 1.9.20 21.11.12.4.26.5.16.17.18.20.21.10.4.5.6.7.11.5.6.9.14.12 Aâ—ma the wife of Raguel was mother of Sara young Tobies wife Looke for her storie in Edna for so is shee called in the geneua traâ—slation Tobi. 7. Anna the daughter of Phanuell of the tribe of Asser. She was a Prophetesse of a great age and had been maried to an husbande seuen yeeres from her viginitie and after continued a wydowe fourescore and foure yeeres seruing God continually in the temple with fasting and praying day and night And when Christ was brought into the Temple to bee presented vnto the Lorde in the yeere of the worlde 4142. shee came at the same instant vpon them and praysed the Lord confessing him to bee God as Simeon did and prophesied or spake of that childe to all that looked for the redemption of Israell to the admiration of all about her Luke 2.36 c. Apame signifieth eâ—pelling or driuing forth casting away She was the daughter of the famous man Bartacus and the concubine of Darius the king of the Percians who being a very impudent woman durst do more vnto the king then all other men or women beside for whereas none euer durste presume to lay handes vpon this mightie king such was his power and might that all landes stoode in awe of him Yet this bolde woman Appam woulde presume to sitte by his side and that vpon his right hande and durst take the crowne off froÌ„ his head and put it vpon her own head and also toy and play with him and smite him with her left hande before euery bodie the king himselfe in the meane season not resisting striuing nor in any thing gainesaying her but gaping gazing and smiling vpon her Yea so was he besotted with her loue that if she laughed vpon him then must he laugh also vpon her but if shee were angrie with him neuer so little then must hee flatter her and speake her fayre and all to winne her fauour and to bee reconciled with her agayne Which example of impudencie and audacitie in her Zorobabell one of the kings garde that behelde it tooke for an occasion presently to reproue the king for his follie and for an argument to proue that euen before the king himselfe but to his shame if he had had grace that such women were stronger then the king giuen to pleasure or wine vnmeasurablye drunke 3. Esdâ— 4.29 Apphia signifieth stayde chastitie free Shee was a godly professor of the gospel and a faithfull woman vnto whome Saint Paule in his Epistle to Philemon sent heartily commendations as to a deare sister and well willer to the Apostles in all their troubles and persecutions Phile. 1.3 Asenath or Asnath or Aseneth â—igni daunger or miâ—fortune Shee was the daughter of Potipherah prince of On whom Pharao the king gaue vnto Ioseph to be his wife in recompence of hiâ— faithfull and honourable seruice done vnto him whilest Ioseph was in Egypt vnto whom
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
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
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
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
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
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
Marie which was a godly woman dwelling in Rome who best owed much hospitalitie and labour vpon S. Paule the Apostles while they were there at Rome to whō therfore S. Paule in his Epistle to y e Romans hath him specially commended by name among the rest saying greete Marie which bestowed much labour on vs c. Ro◠16.6 Of Marie Salome read in Salome Martha signi bitter egging or prouoking She was sister to Marie Magdalen Lazarus and dwelling in Bethynia called y e towne of Marie Martha almost two miles from Ierusalē On a time she inuited Iesus home to her house to dinner being cumbred about much seruing and seeing her sister Marie sit still at Iesus feete to heare his preaching she went to Iesus to cōplayne vnto him said Master doest thou not care y t my sister hath left me to serue alone bid her come helpe me And Iesus perceiuing y t she had smotten the principall which was to heare Gods word answered and sayd vnto her Martha Martha thou carest and art troubled about manye things but verily one thing is needeful Mary hath chosen y e good or best part which shal not be takē away frō her as if he shold say it is not meete y t Mary should haue bin drawn frō so profitable a thing as y e hearing of gods word is wherūto she could not alwaies haue opportunity And whē her brother Lazarus fel sicke in Bethynia she and her sister Marie sent word therof vnto Iesus saying behold he whō thou louest is sick come therfore heale him And whē Iesus who loued Martha Marie her sister Lazarus their brother heard y t he said his sicknes was not vnto death but for y e glory of God therfore staid a while with his Disciples then when he knewe Lazarus was dead he said to his Disciples Our friend Lazarus sleepeth is dead but I goe to wake him vp to raise him to life for your sakes y t ye may beleeue in me So whē Martha heard that Iesus was cōming to Bethynia toward Marthas house whether many of y e Iewes were resorted after y e deth of Lazarus to cōfort Martha her sister Mary for their brother departed Martha went out to meete him but Mary sat stil in y e house And whē Martha met Iesus her faith being almost ouercōe by her afflictiō she said vnto him lord if thou haddest bin here my brother had not bin dead but now I know also y t whatsoeuer thou askest of God he wil giue it thee Thē said Iesus Thy brother shal rise again yea quoth Martha I knowe y t he shal rise againe in the resurrection at the laste day I am sayde Iesus the resurrection and the lyfe he that beleeueth in mee yea though he were dead yet shall he liue and whosoeuer lyueth and beleeueth in mee shall not dye Beleeuest thou this Yea Lord quoth Martha I beleeue that thou art Christ the sonn of God which shoulde come into the worlde And when shee had so saide shee went her way and called Marie her sister secretly saying The maister is come and calleth for thee whiche when Marie heard shee arose quickly and came vnto him vnto the place where Martha mette him The Iewes also that aboad behind with Marie in the house to comfort her when they sawe Marie rise vp so hastily went out and followed her thinking shee had gone vnto the graue to weepe and lament there ouer her dead brother But when they perceiued that Marie was come to meete Iesus they aboad with her who there presently so soone as shee sawe Iesus with all reuerence fell down at his feet saying Lord if thou hadst been here my brother had not been dead And Iesus seeing her and the Iewes that came with her all weepe and lament the death of Lazarus Hee also as one that presently felt their miserie and as though he suffered the like with great compassion and remorse wept also with them and groned greatly in spirite as one much troubled and disquieted in him selfe and sayde vnto them where haue yee layde him They sayde vnto him Lorde come and see and the Iewes perceiuing him to weepe for Lazarus sayde one to another beholde how he loued him Yea some of them blasphemed and sayde coulde not this man which hath opened the eyes of the blinde haue made also that this man Lazarus his friend should not haue died which their blasphemie so grieued Christ that he againe groned in spirit then comming to the graue of Lazarus he commanded the stone of the graue to be taken away Lord quoth Martha he stinketh already by this time for he hath bin dead foure dayes Saide not I vnto thee quoth Iesus that if thou diddest beleeue thou shouldest see the glory of God Then they tooke away the stone and Iesus through heartie praier raised Lazarus her brother from death who came forth bounde hande and foote and his face couered with a napkin which when Martha had loosed and taken away as Iesus commaunded he was let goe and reuiued so that shee sawe her brother Lazarus restored from death to life to the glory of God her great comforte and the conuersion of many of the Iewes that came and sawe this myracle to the faith of the Iesus whose name be therefore blessed and praysed for euer Amen Matred or Mathred signi a rod striking the sticke of the commaunder comming downe the falling downe of the bed soueraintie worke to wearinesse She was the daughter or Mezahab and the mother of Mehetabell that was wife to Hadad which women as appeareth by their names were of great fauour among the Edomites Gene. 36.39 1. chr 1.50 Mehetabel or Meetable or Meezable sig how good is God The well working God She was the daughter of Matred and wife of Hadad the 7. and last king of the Edomites that reigned before there were any kinges ouer the children of Israel euen vntill the lyne of Dauid who first conquered their countrey Gen. 36.39 1. Chro. 1.50 Merab or Merob sig fighting chyding or multiplying of the people Mastry She was the eldest daughter of king Saule and sister to Michall Dauids wife And when her wicked father coulde not by furie kill Dauid as he often attempted with his owne hand he deuised with himself to promise Dauid to geue him this his eldest daughter Merab to wife if he would goe to warre for him against y e Philistines thinking hereby no more to defile his owne handes vpon Dauid but that the Philistines shoulde kill him by fight of warres and so be made away But ere the time came that Dauid should inioye her Saule her dissembling Father had geuen her to another man to wife named Adriel by whom she conceiued and bare him fiue sonnes whiche were all put to death afterward by Dauid at the request of the Gibionites in reuenge of the iniury that Saul their Grandfather had done vnto them
1. Sam. 14.49.18.17.19 2. Sam. 21.8 Michaiah or Maacha sig the Lords pouertie or lowlinesse the Lords stripe who is the Lorde She was the daughter of Uriel or Abshalom the wife of Roboam mother of Abiiah king of Iuda called also Maacha as ye may reade in the story of Maacha 1.2 Chro. 13.2 Michal or Michol sig who is perfect who is all but you who is fully appoynted but you The very goodnesse or perfectnesse or forbidding of the waters al the water or of all She was the youngest daughter of king Saul whom because shee loued Dauid well her father gaue vnto Dauid to be his wife but yet with this diuelishe and hipocriticall intent that shee might be a snare to bring him into the handes of the Philistines to be destroyed as he before had promised to geue him her sister Merab vppon the like wicked practise But Michal loued Dauid her husband so faithfully that her father could not haue his wicked purpose that way to take effect For when after this marriage he had assayed to kill Dauid with his owne hand and could not And therefore sent men of purpose to watche his house and to stay him there in his owne bedde God so moueth the heart of Michal against the tyrant her father and to fauour her husbande that she knowing of that conspiracie went and tolde Dauid therof saying If thou saue not thy selfe this night to morow thou shalt be slaine wherefore to saue the life of Dauid her husband shee let him downe at a backe windowe that he escaped and layde an image in his bedde with a pillow vnder his head stuffed with Goates haire and couered it with a cloth And when her fathers blooddie messengers came into her house in the morning and asked for Dauid Michal said he was sicke the cruell messengers thinking to haue carried Dauid bedde and all to the king that he himselfe might slay him as he commaunded went into Dauids chamber and when they came there and founde nothing els in y e bed but a block they were ashamed to be so mocked so returned to Saul told him Then Michal being demanded of Saul wherfore she had so derided him and sent his enemy Dauid away made her excuse that if she had not let him goe he would haue killed her for hee so to doe had threatned her So Dauid by her meanes and pollicie escaped and fled frō Saule After this her father tooke her from Dauid and gaue her to one Phaltiel the sonne of Laish to wife with whom she remayned till the death of Saul And then Dauid beeing somewhat setled in his kingdome made truce with Abner the house of Saul vpon this condition that Abner woulde bring him his wife Michal with him when he came which condition being graunted Dauid sent messengers to Ishboseth Sauls sonne saying Deliuer mee my wife Mychal which I married for an hundred skinnes of the Philistines and for whose sake I put my life so desperately in daunger So Ishboseth as he that feared Dauid and durst doe none other tooke Michal away from her husbande Phaltiel sent her by Abner to Dauid And her husband Phaltiel so deerely loued her and was so loth to depart from her that he went with her and came weeping all y e waye behind her for sorrow til she came to a place called Bahurim there and then being commanded by Abner so to doe he forsooke her and returned home and Abner brought her to Dauid to Hebron there left her and went his way so was she restored againe vnto Dauid by Abners meanes Finally whē Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid it chaunced Michal to looke out at a window beholding y e king her husband how he leaped daunced before the Arke she like a worldling not able to comprehend the motions of Gods spirite that moued him and zeale of Dauid the childe of God began to despise him in her heart and meeting him after all thinges were done comming home to blesse and pray for his owne house as he had done before for the people she interrupted him greatly and sayd O how glorious was the king of Israel this day which was vncouered to day or naked in the eyes of the maydens of his seruantes as a foole vncouereth himselfe But Dauid whom no worldlie affection caused so to doe but onely the zeale that he bare to Gods glorie rebuked Michal his wife saying It was before the Lorde which chose me rather then thy father and all his house and made me ruler of his people therefore did I play and daunce before the Lorde yea and I will yet be more vile then thus and will bee lowe in myne owne sight and of the verye same mayde seruauntes which thou hast spoken of shall I be had in honour And so for thus despising and mocking her husband Dauid the faithfull holy child zealous seruaunt of God the Lord plagued her with barrennes that she neuer had childe 1. Sam. 14.49.18.20 c. 19.11 c. 25.44 2. Sam. 3.13 c. 6.16 c. Miriam or Marie sig exalted or reaching or bitter as before in Marie She was the daughter of Amram and Iochebed and sister to Aaron and Moses who in her young Maydenly yeeres was called Aimia or Alima and being aboue x. yeeres old when her brother Moses was borne and laide in an Arke and cast into bulrushes by the riuer to bee drowned as Pharao had cruelly commaunded she stoode a farre of to wit what would become of him And seeing Pharaos daughter called Memphetica take him out of the water which was in the yeere of the world 2434. she ran to her and sayd shall I goe and call to thee a nurse of the Hebrew women to nurse the child and she said goe wherevpon she went and called her owne mother Iochebed who came and tooke Moses so by Gods prouidence she nursed her owne childe whō God thus maruellously had preserued to bee a notable member of his Churche And when her brother Moses had brought the children of Israel through y e red sea king Pharao their persecutor w t all his host was drowned therin she being a prophetesse took a timbrel in her hād with other womē following her in like sort begā ioyfully to daūce sing y e song y t Moses made which was this Sing ye vnto the Lord for he hath triumphed gloriously The horse and the rider hath hee ouerthrowen in the Sea as before in the firste Lampe pag. 1. After this she grudged against her brother Moses which had taken an Ethiopian or woman of Inde to his wife called Zipporah sayinge what hath the Lord spoken but onely by Moses hath he not spoken also by vs Which her murmuring Moses beeyng a very meeke gentle man gently bare but the Lord beyng therewith highly displeased and very angry did therefore smite Myriam with a
Leaprosie as white as snowe in the yeere of the worlde 2516. Then Moses partly for pittie to see his sister in such a lothsome case and partly at the earnest request and intercession of Aaron his brother who saide to Moses Alas my Lorde I beseech thee lay not the sinne vpon vs which we haue foolishly committed and wherein we haue sinned Let her not I pray thee be as a childe dead of whom the fleshe is halfe consumed when hee commeth out of his mothers wombe hauing as it were but skinne bone Moses besought the Lorde for his sister saying O Lorde I beseeche thee heale her nowe but the Lord made him aunsweare saying if her father in his anger and displeasure had spit in her face shoulde she not haue beene ashamed seuen dayes Let her be shut out of the host seuen dayes and after she shal be receiued So Miriam was shut out of the host seuen dayes as the Lorde commaunded and the people remoued not till Miriam was restored and receiued in againe into the host Finally in the yeere of the worlde 1554. when she had liued 119. yeeres after the birth of Moses and when Moses and the children of Israel were come into the desert of Sinai to the citie Cades fortie yeere after the departure out of the land of Egypt Myriam there dyed and was buried when shee had liued aboue a 130. yeeres Exod. 2.4.7.6.20 15.20 c. Num. 12.1 20.1 1. Chro. 6.3 Milcha Milcah or Melcha or Melea sig a Queene his Queene or aduiser fulfilling She was the daughter of Haram Abrahams youngest brother the sister of Lot and as some thinke of Sarai the wife of Abraham and also was the wife of Nahor Abrahams second brother so that her husband and her father were naturall brothers the sonnes of Terah and she her selfe neere vnto her husband who was her vncle which kynde of marriage was after forbidden by the lawe after she bare vnto her husband Nahor eight sonnes to wit Uz Buz. Kemuel that was afterwarde Prince of the Assyrians Chesed Hazo Pildash Iidlaph and Bethuel which was the father of Rebecca that afterward became wife to Isaack so Milcha was Rebeccaes 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
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
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
commune with her and sayde Wherefore weepest thou why art thou so sory in mynde O sir quoth she let me alone that I may bewayle my selfe and increase sorow for I am sore vexed in my mynd brought very low what ayleth thee quoth Esdras tell me I â—hy seruant quoth she hauing an husband haue been barren and haue had no childe this thirtie yeeres and euery houre and euery day these thirtie yeeres I pray to the most high God day and night for a childe And after thirtie yeeres God heard me thine handmayden and looked vpon my misery considered my trouble and gaue me a sonne and I was glad of him so was myne husband also and al they of my countrie and we gaue great honour vnto the almighty And I nourished him with great trauell so when hee grew vp and came to take a wife I made a feast but when my sonne went into his chamber he fell downe and dyed Then we all ouerthrew the lightes and all my neighbours rose vp to comfort me so I rested till the second day at night when they had al left of to coÌ„fort me that I should be quiet theâ— I rose vp by night and fled and am come into this fielde as thou seest from whence I am not purposed to returne agayne into the citie but to remayne here and neither to eate nor drinke but continually to mourne and fast vntill I die Then Esdras seeing the womans great folly and desperate mynd began to comfort her and very â—ngâ—rly spake vnto her and sayd thou foolishe woman aboue all other art thou so sory for one sonne What if thou haue lost the fruite of thy wombe which thou hast brought forth with heauinesse and bare with sorowes wilt thou thus wast and consume thy selfe with excessiue mourninâ— for that whiche thou canst not help striue against y e almighty who hath caused thy sonne to returne into the earth from whence he came Oh doe not so foolishly but withholde thy sorowe in thy selfe and beare constantly that whiche commeth vnto thee for if thou allowest Gods purpose receiuest his counsel in time thou shalt be coÌ„mended therein leaue thy mourning therefore arise goe thy way now into the citie to thine husband I wil not quoth she I will not goe into the citie but here will I die Then Esdras seeing her desperate miserie was y e more earnest to coÌ„fort her and continued his speech more and more vnto her and sayde O doe not so woman but be counselled Shake off thy great heauinesse and put away the multitude of sorowes and be of good comfort that the almighty may be merciful vnto thee and y â— the most highe may giue thee rest and ease from thy labour and sorow which thou endurest But while I was thus talking with her comforting her sayth Esdras behold her face and beauty shined suddainly and her countenance became so bright that I was afrayd of her and musing what it mighâ— â—e immediately she cast foorth a great voyce and very fearefull so that the very earth shoke at the noyse of the woman And I looked but beholde the woman vanished away and appeared no more but in her place there appeared a citie builded then being more afraide I called for the Angel Uriel to vnderstand this vision who presently came vnto him and tolde him the solution and meaning thereof namely that the woman was Syon wherein there was no offering offered for 30. yeeres space but after 30. yeeres it was built vp by Salomon who offered offeringes so the barren citie bare a sonne The inhabiting of Ierusalem was signified by her nourishing of her sonne And the fall y t came to Ierusalem is the death of her sonne in his wedding chamber her mourning representeth the lamentation of y e people for the destruction of Gods temple and citie and Esdras comforting her declarâ—d his sorowe griefe and sufferinges for her misery for whiche cause God shewed him the cleerenesse of her glorie the fairenesse of her beautie euen the restauration of the temple citie of God into a better forme c. 2. Esd. 9.38.10 c. Machabitesse In the yeere of the worlds creation 3964. there was among y e Machabites or Iewes a righteous godly woman whose name was Hanna as Iosephus saith fol. 4. a And who with her 7. sonnes were all taken and compelled by the cruel tyrant Antâ—ochus and vncircumcised king of the MacedoniaÌ„s against Gods law to cast swines flesh and were tormented with scourges and whippes Which woman their mother was marueilous aboue all other worthy of honourable memory For when she saw her seuen sonnes slayne within the space of one day she suffered it with a good will because of the hope that she had in y e Lord yea she exhorted euery one of them in her owne language and being ful of courage wisedome stirred vp her womanly affection w t a manly stomake said vnto them I cannot tel how yee came into my wombe for I neither gaue you breath nor life it is not I that set in order the members of your body but doubtlesse the creatour of the world which formed the birth of man found out the beginning of al things will also of his owne mercie giue you breath life againe as yee now regard not your owne selues for his lawes sake With which her woordes and oration made vnto her children the king being displeased and thinking himselfe greately abused and iniuried thereby in that contrary to his expectation shee rather enâ—ouraged them to death then dissuaded them as he looked after many terrible threatninges and faire promises made vnto her youngest sonne to conuert eate when he saw it would not be for any thing he coulde doe he called his mother and with many words and faire promises exhorted her that she would counsell the young man to saue his life So she promising the king that she would giue her sonne the best counsell she could turned her selfe vnto him laughing the cruell tyraunt to scorne and spake in her owne language vnto her sonne and sayde O my sonne haue pittie vpon me thy mother that bare thee ix monethes in my wombe and gaue thee sucke three yeeres and nourished thee tooke care for thee vnto this age and brought thee vp I beseech thee my sonne looke vpon the heauen and the earth and all that is therein and consider that God made them of things that were not and so was mankind made likewise feare not this hangman but shewe thy selfe worthy such brethreÌ„ by suffering death as they haue done before thee y t I may receiue thee in mercy with thy brethren when shee had spoken these wordes her sonne by and by called for the Executor and offered him selfe body and life to die for the lawes of his God as his brethren had done c. Then the king being kindled with anger raged more cruelly against him then the other and tooke