the Lord liueth and as my soule liueth the Lord I say that hath kept the innocent and cleane and withholden thee from comming to shedde bloud and caused that thine hand shoulde not saue thee nor thou reuenge thy self vpon thine enimy my husband so now thine enemies shal be as Nabal they that intend to doe my Lord euill And now receiue this present I pray thee which I thine handmayde haue brought and let it be giuen vnto the young men that followe my Lorde And I pray thee forgiue the trespasse of thine handmayde for the Lorde will make my Lorde a sure house and confirme his kingdome to his posterity because my Lorde fighteth the battels of the Lorde and none euil hath beene founde in thee in all thy life And albeit that man Saule hath risen vp to persecute thee and to seeke thy soule yet the soule of my Lorde shal bee bounde in the bundle of life with the Lord thy God who shall preserue thee by his protection long in his seruice from all daungers but the soule of thine enemies shall God cast out as foorth of the myddle of a sling and vtterly destroy theÌ And when the Lord shall haue done to my Lorde all the good that hee hath promised thee and shall haue made thee king and ruler ouer Israel then shal it be no griefe vnto thee nor offence of mynde vnto my Lorde that thou hast not shedde causelesse nor that my Lorde hath not preserued or auenged himselfe which thinges woulde haue tormented his conscience And when the Lorde shal haue dealt well with my Lorde then thinke on thine handmayde and remember my wordes Which pithy petition of hers being done ended it not onely pacified his wrath and stayed his handes from shedding of blood that day but also gaue Dauid greate cause both to prayse GOD for sending her to be the occasion therof and also highly to commend Abigail for her wise counsell and good aduice therein And so Dauid being greatly moued with her wisedome godly perswasioÌs geÌtly receyued her present that she had brought did cleerely remit the churlish behauiour of Nabal her husband for her wisedome and vertues sake saying Abigal blessed be the Lord God of Israel that sent thee this daye to meete me and blessed be thy good counsell and blessed be thou which hast kept me this day from shedding blood c. Now therefore goe in peace to thy house for behold I haue heard thy voyce doe graunt thy petition Which being graunted she tooke her leaue returned againe to Carmell But when she came home and found Naball her Husband so farre ouercharged with wyne that his wittes were gone through drunkennesse and belly cheere she thought it conuenient to follow the wise mans counsell Eccle. 31. Not to rebuke him in his wine nor to say any thing vnto him good or bad at that time but to let the matter rest till the drinke were all out of his brayne and his memory freshe for as then hee had no reason to consider the daunger hee was in or to geue thankes for this great benefite of deliuerance wrought by his wife if shee had tolde him And so on the nexte morrowe shee declared to Naball the greate and perillous danger he was in for his churlishnesse and vnkyndnesse shewed to Dauid and his seruauntes Whiche when hee hearde did smyte him so sore to the hearte that hee was colde as a stone for feare thereof and neuer enioyed it but dyed within tenne dayes after for verie sorowe Of whose death Dauid beeyng aduertised after a certayne time hee remembred Abigail as shee in her petition before had requested him and hauing had good experience of her greate godlinesse wisedome and humilitie hee sent messengers to Carmel to commune with Abigael concerning marriage and to signifie vnto her that hee was willing to take her to his wife And Abigail after great and curteous entertaynment of Dauids Embassadours or seruauntes that did the message or errand in most humble manner sayde vnto them Beholde let thy handmayde bee a seruant to washe the feete of the seruauntes of my Lorde as though she woulde saye I am more fitte to be wife vnto one of his seruauntes And with great gladnesse and good wil she made haste to make her self ready to go with theÌ so with her fiue maides following her she tooke horse and went with the messengers of Dauid and became his wife 1. Sam. 25. 3. c. al. And when he dwelt in Ziklag among the Philistines whiles he went with Achis the king to warre Abigal his wife and her mate Ahinoam were both taken prisoners by the Amalechites and led away captiue vntill such time as they were rescued by Dauid their husband as appeareth 1. Sam. 30.5.18 And in processe this woman Abigail bare vnto Dauid a sonne called Chiliab which in the 1. Chro. 3.1 is called Daniel 2. Sam. 3. 3.1 Chro. 3. 1. There was an other woman called Abigal or Abigael which was the daughter of Nahash or Ishai and sister to Dauid Zeruiah Ioabs mother and wife to Iether an Ishmalite vnto whom she bare a sonne called Amasa 2. Sam. 17.25.1 Chro. 2.16.17 Abihail or Abiahil sig the father of light or of prayse as before in Abiahil She was the daughter of Eliab the sonne of Ishai and one of the xviii wiues of Rehoboam king of Israel which bare vnto him iii. sonnes as 2. Chro. 11.18.19 Abishag or Abisag signifieth the Fathers ignorance or mistaking The father catching touching or encreasing c. She was a goodly fayre young damosel or virgin of the Tribe of Isacar brought vp in the Citie Shunem And for her exceeding beautie and good manners she was chosen afore all other women to lye in the bozome of king Dauid and to keepe and nourish him with her heate in his extreame olde age And she cherished the king and ministred vnto him but the king knew her not After whose death shee being still a pure virgin and mayde was greatly desired of Adoniah king Salomons halfe brother to be his wifeâ and for a meanes to beg and obtaine her the sooner he vsed the helpe and mediation of Bethsheba Dauids widowe and Salomons mother to whom hee thought Salomon woulde not say nay in a greater request But this request of his mother to giue Abishag to Adoniah his brother to wife so displeased king Salomon that he did not onely say his mother nay and refused to giue him Abisag to wife but also for this presumption of Adoniah in asking Abishag to wife he tooke occasion straight waies to put Adoniah to death so that he died for it as appeareth 1. King 1.3 2.17.22 Abital or Abithal signifieth the father of dewe or shadowe She was one of the wiues of king Dauid who bare him a sonne in Hebron named Shephatiah 2. Sam. 3.4 1. Chro. 3.3 Abra signifieth awayting mayde a handmayde or seruant She was the faithfull and trustie handmaide of Iudith that had the
sixe sonnes Last of all in the yeere of the world 2258. she conceaued brought foorth Iacob a daughter whose name she called Dinah Now when Iacob was to depart away from Laban with his wiues Leah Rahel such goods and cattell as God had blessed him with in his seruice for recompence of his true seruice Iacob perceiuing Labans children to murmure against Iacob as though he had inriched himselfe of their fathers substance to their impouerishment called his wife Leah and Rahel tolde them of that discourtesie and what the Lord had reueled vnto him concerning his departure froÌ Laban Leah Rahel said vnto Iacob their husbande Haue we any more portion in our fathers house doth not he count vs as strangers for he hath solde vs in that hee hath giuen vs vnto thee in recoÌpence of thy seruice which is a kinde of sale hath eaten vp and coÌsumed our portions money therfore all y e riches which God hath taken from our father is ours and our childrens Nowe then whatsoeuer God hath put in thy minde to doe doe it Whereuppon Iacob with his two wiues Leah and Rahel departed from their father Laban and returned towardes their owne countrie and hauing deuided his familie into order Leah his wife and her children were formost next the maides and their children And when they met his brother Esau comming against him to meete him Lea with her children came neere and made obeisance vnto him very reuerently And so passing on their iourney safely to Sechem a citie in the lande of Canaan there shee rested a while and gaue her daughter Dinah a little too much libertie to go abrode to gaze vpon the women of that Countrie by meanes whereof vnawares her faire daughter was violently taken rauished and deflowred and abused as a whore by Shechim the sonne of Hamor to his and his Countries destruction as appeareth in the storie of Dina. Gen. 29.30,31.33.34.1 Lydia signifieth natiuitie or generation birth begetting aforehande builded She was a cetaine woman and seller of purple of the Citie of Thiatyria who being a very deuout woman and a worshipper of God she came together with other women to the assemblie of the Apostles and Christians to the Common prayer and exercise of the worde then vsed by a riuers side without the Citie of Philippi where her heart was so by the Lorde opened at the Preaching of Paule that she gaue diligent eare and attendance to the thinges which Paul spake and was with all her housholde presently conuerted baptized to the christian faith After this she besought Paule and the other Disciples saying If yee haue iudged me to bee faithfull to the Lorde come into my house and abide there and so she constrained the Apostles to tarry with her who founde so much good faithfulnesse in the woman that afterward being cast into prison deliuered again they returned into her house to comfort the brethren which resorted thither Act. 16.14.40 Loys or Loyde signifieth better she that hath got profite Shee was a faithfull godly woman grandmother to Timothie who alwaies brought vp her children familie in the feare of God and faith knowledge of Christes doctrine as appeareth 2. Tim. 1.5 Loruhamah âign not obteining mercy She was the daughter of Hosea the Prophet whom Gomer y e daughter of Deblaim bare vnto him her brothers name was Loammi and when she was borne brought foorth into the worlde the Lord said vnto Hosea her father call her name Loâruhama for shee is the childe of fornication of an adulterous woman and of one that of long time hath accustomed to plaie the harlot therefore I will no more haue pitie vpon the house of Israel but forget them put them cleane out of my remembrance reade this mistically Hosea 1.6 M Maacah or Maacha or Maakah or Michaiah signifieth a woman bruised or pressed Shee was the daughter of Tasmai king of Geshur and one of the wiues of king Dauid vnto whom shee bare a sonne called Absolom who afterward rebelled against his father to his owne destruction 2. Sam. 3.3.1 Chro. 3.2 There was another woman called Maachah or Michaiah which was the daughter of Abishalom Uriel or of Gibea or as it is in the second of the Chr. 11.20 of Absalom whom some think was Dauids sonne and one of the xviii wiues of y â wicked licentious king RoboaÌ the sonne of SalomoÌ king of Iuda vnto whom she bare foure sonnes called Abiiam Atthai Ziza Shelomith And because her husband loued her best aboue all his xviii wiues and lx Concubines Therefore in his life time he made her eldest sonne Abi Abiiah or Abiiam y â chiefe ruler amoÌg his brethren ordeined him to raigne as king after him for y e loue he bare to his mother as appeareth 2. Kin. 15.2.2 Chro. 11.20 21.22 13. 2. But after the death of her sonne Abiiam she was deposed by Asa her sonnes sonne froÌ her Regencie because she had made an idol in a groue was an idolatresse woman and Asa brake her idol stamped it into powder burnt it at the brooke Ridion And yet for all this Asa herein shewed y t he lacked zeale for whereas she ought to haue dyed both by the couenant y t he made with God to slay man woman childe also by the law of God Deut. 13.6 Yet hee gaue place to foolish pitie wold seeme after a sort to satisfie y t law 2. Chr. 15.16 There was also another womaÌ called Maachah which was one of the concubines of Caleb the sonne of Hur bare vnto him v. sonnes called Sheber Tirhanah Shaaph the father or prince of Madmannah and Sheua the father or prince of Machbena of Gibea and a daughter called Achsah or Axa 1. Chro. 2.48.49 Moreouer there was yet another woman called Maachah which was the daughter of Ir or Aher and sister to Huppim Shuppim after she became the wife of Machar the sonne of Manasses and bare vnto him two sonnes called Peresh and Sheresh 1. Chro. 7.12.15 16. Lastly there was yet a fift woman called Maacha which was the wife of Ieiel the father or Prince of Gibeon vnto whom she bare ten sonnes Abdon Zur Kish Baal Ner Nadab Gador Ahio zechariah Mikloth her sonne Ner begat Kish which Kish begat Saul who afterward was y e first king of y e Israelites so y t this Maacha was y e great grandmother of Saul and the first woman of whose rase and stock the first king that euer was ouer the people of God came 1. Chro. 8.29 9.35 Mahalath or Maheleth or Malath or Malaah signifieth a Queere or companie of singers a Harpe weaknesse pardon She was the daughter of Ishmael Abrahams eldest sonne the sister of Naabaioth and one of the wife 's of Esaw whoÌ he tooke for his third wife besides the rest of his two other Heathen wiues Iudith and Basmath thinking by marrying of her to
Simeon and mother Anna the prophetesse prophesie strange thinges of Christ her sonne and confesse him openly to be the Sauiour of the worlde shee marueyled greatly at those thingâs which wâre spoken touching him Especially when Simeon blessed her and her babe and sayde vnto her beholde this thy chylde is appoynted for the fall of the reprobate and raysing agayne of many of the elect in Israel and for a signe which shall bee spoken agaynst Yea and a swoorde that is sorrowes shall pearce through thy soule or heart that the thoughtes of many heartes by the triall of the crosse may bee opened And when shee had performed all thinges at Ierusalem according to the lawe shee returned with Ioseph her husbande home to the Citie of Nazareth agayne And being accustomed yeerely she and her husband to goe vp at the feast of Ester to Ierusalem shee chaunced on a tyme to forget her Sonne Iesus behind her and supposing that he had beene in the company went a dayes iourney and sought him among her kinsfolke and acquaintance But when she could not finde him she tourned backe to Ierusalem and there sought him for the space of three dayes ere she could finde him At the last she found him out in the temple sitting in the middes of the doctours hearing and apposing them with questions and sayd vnto him Sonne why haste thou thus delt with vs thy father and I haue sought thee with heauy heartes but he preferring his duetie to God before father or mother sayd how is it that ye sought me Knowe yee not that I must goe about my fathers businesse but they vnderstood him not So hee came and went home to Nazareth with her and was subiecte vnto his mother who kept all these his sayinges in her heart Another time as she was with her sonne at a marriage feast in Cana a towne in Galilee when the wine fayled at the feast she tolde her Sonne that they lacked wine and receiuing his answere meekely she bad the ministers or seruantes to doe whatsoeuer hee commaunded them Fynallye when shee with her sister Mary the wife of Cleophas and Mary Magdalen stoode by the crosse whereon her Sonne Iesus houng crucified and shedde his blood as well for her as for all other Christians sorow then pearced her heart like a sword according as Simeon had prophecied and foretolde her And when Iesus sawe her and the Disciple Saint Iohn standing by her whome hee loued Hee sayde vnto his mother woman beholde thy Sonne Then sayde hee also to the Disciple beholde thy mother and from that houre the Disciple tooke her home vnto him and comforted her To conclude after Christes ascention vp into heauen she kept companye with the Apostles and together with the other women and all the Apostles continued in one accorde in prayer and supplication in Ierusalem Luke 1. Math. 1â2 Luke 2. Iohn 2.3.19.25.26 Act. 1. 14. Marye the wife of Cleophas or Clophas was sister to Marie the Uirgin mother of our Sauiour Christ stoode with her by y e crosse wheroÌ Christ dyed to behold with teares sorowe of heart his pacient suffring guiltles passion for them and all Christians Iohn 19.25 Mary Magdalen which word Magdalen signi magnified or exalted Shee was the sister of Martha and Lazarus whome Christ raysed from death being a very sinful woman dwelling in Bethynia it pleased God for the comfort of al sinners to call her so to repentaunce remorce for her former foule wicked life y t when she knew Iesus to sit at meate in one of the Pharises houses called Symon the Leaper she went with a boxe of very costly and sweete oyntment called Spiknard or Nardus in her hande the which boxe after she had broken it and powred the Oyle vpon Christes head as he sat so that it ran downe along vpon his bodye she then fell downe also at his feete behynd him and wept so abundantly for her sinnes that she washed his feete with her teares and did wipe them with the hayres of her head and also kissed them and annoynted them with that sweete oyntment so that the house was filled with the sweete sauour and odour thereof Which her godly facte was verye offensiue both to Iudas his Apostle the dissembling traytour and also to Symon the ignoraunt Pharisie and maister of the feast Insomuch as Iudas hereby tooke occasion to betraye Christe For hauing indignation against it not for y t he cared for the poore because he was a theefe and bare the bag of money that was giuen to the poore he murmured and disdayned in himselfe sayd why was not this oyntment solde for three hundred pence giuen vnto the poore But Iesus to excuse or rather approue and commend Maries fact said vnto him Let her alone why trouble ye her she hath wrought a good worke on me done that she could comming before hand to annoynt my body to y e burying to honour my buryal withal The poore ye haue with you alwayes and when yee wil yee may doe them good but me ye shal not haue alwaies Therfore verily I say vnto you whersoeuer this Ghospel shal be preached thorowe out al the world this fact which she hath done shal be spoken of in her worthy remeÌbrance perpetual memorial Also when Symon the Pharisie which bad Christ to the feast saw what Mary had done he likewise murmured grudged within himself began to doubt of Christ to iustify himselfe to condemne Mary saying if this man were a Prophet he would surely haue known who what maÌner of womaÌ this is which toucheth him for she is a sinner or coÌmon harlot but Iesus seeing y e great faith of y e woman knowing his hypocritical thoughts preseÌtly put foorth this parable said to him SimoÌ I haue soÌwhat to say to thee say on master quoth he There was said Christ a certein creditor had 2. debtors y e one ought him 5. hundred pence the other fifty wheÌ they had nought to pay he them both which of them therefore thinkest thou wil loue him most tel me I suppose quoth Simon that he to whoÌ he forgaue most will loue him most Thou hast iudged truely said Christ and with that turned him to the woman said to Simon Seest thou this woman I entred into thine house and thou gauest me no water to my feete but shee hath washed my feet with teares and wiped them with the haire of her head Thou gauest mee no kisse but shee since the time that I came in hath not ceassed to kisse my feet My head with oyle thou diddest not anoint but shee hath anointed both my head and feete with oyntmente Wherefore I say vnto thee many sinnes are forgiuen her for she loued much To whom a litle is forgiuen he doth loue a litle And then he turned him to Marie Magdalen and sayde vnto her woman thy sinnes are forgiuen thee and thy fayth hath saued thee
Leaprosie as white as snowe in the yeere of the worlde 2516. Then Moses partly for pittie to see his sister in such a lothsome case and partly at the earnest request and intercession of Aaron his brother who saide to Moses Alas my Lorde I beseech thee lay not the sinne vpon vs which we haue foolishly committed and wherein we haue sinned Let her not I pray thee be as a childe dead of whom the fleshe is halfe consumed when hee commeth out of his mothers wombe hauing as it were but skinne bone Moses besought the Lorde for his sister saying O Lorde I beseeche thee heale her nowe but the Lord made him aunsweare saying if her father in his anger and displeasure had spit in her face shoulde she not haue beene ashamed seuen dayes Let her be shut out of the host seuen dayes and after she shal be receiued So Miriam was shut out of the host seuen dayes as the Lorde commaunded and the people remoued not till Miriam was restored and receiued in againe into the host Finally in the yeere of the worlde 1554. when she had liued 119. yeeres after the birth of Moses and when Moses and the children of Israel were come into the desert of Sinai to the citie Cades fortie yeere after the departure out of the land of Egypt Myriam there dyed and was buried when shee had liued aboue a 130. yeeres Exod. 2.4.7.6.20 15.20 c. Num. 12.1 20.1 1. Chro. 6.3 Milcha Milcah or Melcha or Melea sig a Queene his Queene or aduiser fulfilling She was the daughter of Haram Abrahams youngest brother the sister of Lot and as some thinke of Sarai the wife of Abraham and also was the wife of Nahor Abrahams second brother so that her husband and her father were naturall brothers the sonnes of Terah and she her selfe neere vnto her husband who was her vncle which kynde of marriage was after forbidden by the lawe after she bare vnto her husband Nahor eight sonnes to wit Uz Buz. Kemuel that was afterwarde Prince of the Assyrians Chesed Hazo Pildash Iidlaph and Bethuel which was the father of Rebecca that afterward became wife to Isaack so Milcha was Rebeccaes graÌdmother her mates name was Reumah Gen. 11.29.22.20 There was another woman called Milcah whiche was one of the fiue daughters and coheires of Zelohehad of the tribe of Manasses as yee may reade in Mahlah her sisters storie Number 26.33.27 1.36 Molecheth signifieth a Queene She was the sister of Gilead and daughter of Machir and bare vnto her husband three sonnes called Ishbod Abiezer and Mahalah 1. Chro. 7.18 N Naamah or Naama signifieth comlinesse fayre beautifull or greatly mouing affliction She was the daughter of Lamech and Zillah and the sister of Tubalkain the cunning brasier and smith Gen. 4.22 There was another woman called Naamah which was an Ammonitesse one of the wiues of king Salomon who bare vnto him a sonne called Rehoboam that after was king of Iuda 1. Kings 14. 21. Naarah or Naara or Naari signifieth a puzill a damosell striking of or walking She was one of the two wiues of Ashur the father or Prince of Tekoa her mates name was Heleah and she bare vnto her husbande foure sonnes called Ahuzam Hepher Temeni and Haashtari 1. Chro. 4.36 Naomi or Noemi or Mara sig fayre comely or prouoking much or greatly assuring Bitter She was the wife of a certaine man called Elimelech dwelling in the land of Iuda in a citie called Bethlem and for because of the present dearth which was ouer all the lande of Iuda in the time that the Iudges ruled She went with her husband and her two sonnes called Mahlon and Chilion into the countrey of Moab to soiourne where in processe of time her husband first died and her two sonnes w t whom she remained being married to two of the Moabitish damosels to wit Orphah Ruth died there also So that Naomi which had dwelt in the land of Moab ten yeeres was now left desolate both of her husband and of her sonnes Then Naomy hearing how the Lord had visited her countrie againe with plentie returned from Moab homewardes againe her two daughters in lawe Orpha and Ruth bringing her on y e way in her iourney And when shee sawe they had gone a good way with her and coueted not to returne from her shee saide vnto them Goe nowe my daughters and returne eche of you vnto your mothers house and the Lorde deale as kindly with you as yee haue dealt with the dead men my sonnes and with mee their sorowfull mother And the Lorde graunt that you may finde rest eyther of you in the house of her husband and so kissed them to haue bid them farewell But when she saw that they wept and would not depart from her she sayde vnto them agayne returne my daughters I pray you for what cause will yee goe with me Are there anie moe children within my wombe to bee your husbandes Turne againe therefore I say and goe your way for I am too olde to haue an husband And if I should say I had hope of children or if I had an husband this night or had already borne sonnes Woulde yee tarrie for them till they were growen of age and refrayne from taking of husbandes so long No not so my daughters it greeueth mee much for your sakes that the hand of the Lord is gone out against me Then they wept altogether and Orpha kissed her mother in lawe and tooke her leaue and returned into her owne lande of Moab agayne But because it was Gods woonderfull prouidence that Ruth shoulde become one of his housholde shee abode still with Naomy But Naomy did all that shee could to perswade her likewise to depart and returne with her sister saying beholde thy sister in law is gone backe vnto her people and vnto her Gods returne thou also after her But when Naomy saw that for no entreaty Ruth would depart from her but was stedfastly mynded to goe on with her she left speaking vnto her And so when they came to Bethlehem Iuda which was about the beginning of barley haruest or in April where when her coÌming was noysed abroad the women of the citie which saw Naomy knowing her to come of a great familie and to haue been of great reputation when she dwelt among them said one to another is not this Naomy Naomy saide shee call me not Naomy that is beautifull but call me Mara that is bitter for the almighty hath geuen mee much bitternes I went out full and the Lorde hath brought me againe emptie Why then call yee me Naomy seeing the Lord hath humbled me and the almighty hath brought me vnto aduersitie And so Naomy remayned in Bethleem Iuda her daughter in law Ruth with her where shee liued poorely by the corne that Ruth gleamed for her sustenaunce in the fieldes of Booz her husbande Elimelechs kinsman and when Ruth brought home the corne and tolde her where shee had it she
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 theâ 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 wheÌ 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 bariâ 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 occupatioÌ came lodged whiles he abode there wrought at his arte so became Pauls mistresse in y e yeere of y e worlds creatioÌ 4019. afterward she went with her husbaÌd 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 eloqueÌt great learned maÌ disdayned not to be taught of these poore crafts maÌ womaÌ 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 recoÌmended himself vnto her her husbaÌd 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
the Diuel Asmodeus bound him sent him into the wildernes of the higher Egypt And after that they were both shut in Tobias rose out of the bed said vnto the virgin vp sister Sara arise let vs make our prayer vnto God that hee would haue pitie on vs to day to morrowe and the thirde day for these three nightes will wee ioyne or reconcile our selues to God and when the thirde holy night is past wee shall ioyne together in the duetie of marriage For wee are the children of holy men and wee may not come together as the Heathen that knowe not God Then shee arose and they stood vp both together and besought God earnestly that he would preserue them praying and saying as in the first Lampe of Uirginitie And after their prayer ended they went to bed and slept both together that night But Raguel Saraes father thinking Tobias was dead as the other seuen made a graue for him and purposing to haue buryed him secretly the same night that none shoulde haue knowen of it Hee sent his maide into the chamber to see whether hee were dead or aliue who comming into the chamber and finding them both safe and sounde fast a sleepe together brought good tidings again to Raguel and tolde him that Tobias was aliue which caused Raguell not a little to reioyce and prayse the Lorde because hee had mercye on them two which were the only begotten children of their fathers And after commaunding the graue to bee filled vp he made a greate wedding feast which hee kept for ioy 14. dayes and gaue halfe of his goods to Tobie towardes the marriage of his daughter Sarra assuring the rest vnto him her by writing after his and his wiues death So after the fourteene dayes expired in the which space Tobias begate his wife with childe When Raguel by no intreatie coulde persuade Tobie to carry any longer from his sorrowfull father mother that long expected his returne He deliuered his daughter Saâra vnto him together with her portion and so sent her away from him with health and ioy and with his blessing saying The God of heauen make you my children to prosper before I die And with this exhortation giuen to Sarra his daughter saying Honor thy father and mother in lawe which are now thy parents that I may heare good report of thee Also see thou loue thine husband and rule well thine houshold keeping them in good order that thou mayest shewe thy selfe faultlesse and so kissed them and tooke his leaue of them And to Tobias her mother Edna gaue this charge concerning Sarra saying The Lorde of heauen restore thee my deare brother and graunt that I may see thy children of my daughter Sarra that I may reioyce before the Lorde Beholde now I commit to thee my daughter as a pledge doe not intreate her euill So shee imbraced her daughter kissed her let her goe So Sarra went with her husband to Niniuie there dwelt with her husbandes father olde Tobie and where after his her mother in lawes death she returned againe with her husband to Ecbatan to her owne father there dwelt with him while he and her mother liued and after their death which was in the yeere of the world 3456. she inherited al their substance there liued died with her husband before y e destructioÌ of Niniuie Tob. 3.7.6.10 c. 7.8.9.6.10.10 c. 11.1.14.13 Serah or Sarah or Sarai sig the same that Sarah doth She was the daughter of Asher the second sonne of Iacob begotten of Zilpa his concubine and the handmaid of Lea and sister to Beriah Isui Iesuah and Iimnah the sonnes of Asher her father Gen. 46.17 Num. 26 46. 1. Chro. 7.30 Sherah or Seera or Seerah or Sara sig the same also that Sara doth She was the daughter of Ephraim or as some thinke his Niece daughter of Manasses who being a noble woman and riche in possessions built to her perpetuall fame three great cities in Gezar in y e lande of Ephraim her father and gaue vnto them seuerall names the one being called Bethhoron the neather the second Bethhoron the vpper the third Uzzen Sheerah after her owne name 1. Chr. 7.24 Which cities being afterward taken spoyled by Pharo king of Egypt were giuen by him for a present vnto his daughter king Salomons wife and after repaired and fortified againe by Salomon as appeareth 1. King 9.16 2. Chro 8.5 Shelomith or Selomith Salomith sig a peacefull woman or perfect or recompensing She was the daughter of Dibri of the tribe of Dan became wife to an Egyptian by whom she bare a sonne that afterward was the first y t euer was imprisoned and stoned to death for blaspheming of the Lord by swearing or despiting God in a fray or mutinie that hee made with another man of Israel vpon which occasion God among other made this lawe for euer to remaine against all blasphemers That whosoeuer curseth his God should be punished and beare his sinne and he that blasphemeth the name of the Lord should bee put to death for it But this lawe being nowe out of vse the more is the pitie it woundeth the heartes of the godly to heare the blasphemers in euery place in this wicked age of the worlde without any publike reproofe or penall punishment inflicted by the Magistrate so crucifie Christe againe and rente his most precious members asunder one froÌ another by rapping out of infinite vgly and most horrible othes and execrable cursings to the great disglory of God the prophanation of his sacred law too too much offence of the godlie and zealous Christian. There was another woman called Shelomith or Salomith or Selomith which was the daughter of Zerubbabell the sonne of Pedaiah and nephew of Zalathiell which came of the stocke of Dauid of whose line or stock Christ came also she was sister to Meshullam Hananiah 1. Chr. 3. 19. Shimrath or Semath or Semaath sig hearing obeying She was an Ammotish woman and mother to Zabad who with his fellowe Ieho zabed traiterously killed his master king Ioash and was therefore iustly slaine and put to death by Amaziah the king after the death of his father whom they slue 2. Chr. 24.25.26.25.2 Shimrith or Simrith or Semarith sig shee is warned hard as a Diamond a thorne dregges Shee was a Moabitish woman and mother of Iehozabat the other traiterous seruaÌt of king Ioash who with his fellowe zabad the sonne of Shimrath before most vilanously conspired together and slue their master king Ioas as hee lay sicke in his bed but afterwarde for this his blooddie fact hee suffered the condigne punishment of shamefull death by the handes of Amaziah the king and sonne of Ioah as appeareth 2. Chr. 24.25.26 25.2 Shiphrah or Siphrah or Sephora sig faire fairenes pleasing a sparrowe his birde a Trumpet wel doing goodnes early a Goat She with her companion Puah were two of the most famous and
so vnnaturallye with his owne sister to the terrour of all Athiestes vngodly wretches incestuous lyuers that abounde in these dayes so greatlye in all places abroad and runne headlonge to their own damnation without anye shame remorce or conuersion without dread eyther of Gods vengeaunce to lyght vppon them in this worlde or of the deuilles tormentes to vexe them in the worlde to come 2. Sam. 13. all Tamar the daughter of Absolon was a verye fayre woman also to looke vppon shee had a sister called Maacha which was the wife of Roboam king of Iuda and best beloued of all his wiues and Concubynes as appeareth in her storie 2. Sam. 14.27 2. Chron. 11.20 1. Kings 15.2 Taphath or Tapheth or Taphet dropping a drop a prety one Shee was the daughter of king Salomon and wife to Abinadab one of his xii chief officers and purueiours for his victuals in the countrie or region of Dor. 1. Kings 4.11 Timna or Thimna or Thamna signi an image shape a numbring telling forbidding fayling faythfull perfectnesse c. Shee was the Concubine of Eliphaze the sonne of Esawe and mother of Amaleck of whome came the curssed Amalekites Gene. 36.12 There was an other woman called Thimna which was the daughter of Seir an Horite and sister to Lotan one of the chife and mighty Princes of the Horites with whome Esaw grew in affinitie Gene. 36.22 1. Chro. 1.39 Tirzah or Thirza or Thersa signi pleasing well liking contenting willing sweete running Shee was the youngest of the fiue daughters and coheires of zelophead the sonne of Hephir of the tribe of Manasses the sonne of Ioseph of her read more in her eldest sister Mahlahs storie Numbe 26. 33.27.1.36.11 Triphena signi both one thing as meaning returning a nise woman a cleere delicate and fine dame Triphosa signi both one thing as meaning returning a nise woman a cleere delicate and fine dame These were two certeine godlye women to whome among other godly women S. Paule in his Epistle to the Romans for their diligent labour in the Gospell sendeth greeting saying salute Triphena and Triphosa which women laboured in the Lord. Rom. 16.12 V Uashti or Uasti or Uasthi signi drinking bibbing doubling putting flaxe on the distaffe Shee was the wife of Ahasuerus otherwise called Artaxersis or Cambysis king of Persia And when on a time shee made a great and princely feaste and bankette of wine for all the women of the Citie of Susan in the royal house of the king her husbande as hee likewise did at the same time vnto all the men to shew his magnificence and glorye of his kingdome So it was that the king her husband being merye with wine sent certeine noble men about him and commaunded them to bring Queene Uashti before him with the crown royall vpon her head that hee might shewe the people and the Princes there assembled at the feaste her bewtie for shee was a verye fayre and goodlye woman to looke vppon But the Queene Uashti refused to come vnto him at the king her husbands commaundement Therfore y e king being very angry with her in the 3. yeere of his raigne and in the yeere of the world 2610. called 7. Princes of Persia Media whiche were of his priuie Councell together and sayde vnto them What shall we doe vnto Queene Uashti according to the law because she did not obey our commaundement nor come vnto vs when we sent for her by commission geuen to y e Eunuches The Memuchan one of his seueÌ chiefe Counsellers gaue this aduice and counsell and saide The Queene Uashti by her disobedience hath not onelie done euill against the king but against all the Princes and people that are in the Prouinces of the king for thereby hath she giuen an example to all the women in the land to doe the like vnto their husbands For it cannot be chosen but that the act and disobedience of the Queene shall come abroade into the eares of all women both Princesses and other so that they shall by her euill example dare to displease their husbands yea and despise them also in their owne conceytes and opinions and arrogantly shall say Loe the king Ahasuerus commaunded Uashti the Queene to be brought in before him but she came not at his sending for nor obeyed him So shall the Princesses and noble women of Persia and Media this day take first occasion hereof to doe the like And say also vnto all the kings and Princes wheÌ they heare of the act of y e Queene as she did then also the rest of the inferiour women in y e land wil by continuance doe the same By which occasion much despitefulnesse and wrath shall arise and shal be ingendred may intend if this example goe vnpunished in Uasty if it please the king therefore let a royal decree be enacted and proceede from him and let it be written and registred for a lawe inuiolable and neuer to be transgressed in the statutes of Persia and Media that Uasti be diuorced and come no more before the king and let the king giue her royall estate vnto another of her companions that is better then she and more worthye to bee made Queene in her steede And when this decree or statute of the king shal be made and published by proclamation throughout all his kingdome then shall all women both great and smal feare to offend their husbaÌds by following Uasties euill example and shall geue their husbandes more due honour reuerence and obedience at the least if not for loue as they ought yet for feare of further punishment by the lawe as they are compelled Which wise and graue aduise of his priuy counsell so pleased the king and the Princes that the king straight wayes followed the same and put it in execution So that the Queene Uashti was diuorced from the king Hester receiued in her place and after y e law statute made y e king sent from his court letters in diuers laÌguages to publishe the same law statute in all his prouinces and to euery people after their language straightly charging coÌmanding y t euery man should beare rule in his own house y t euery wife shoulde be subiect to her husband at his commandement Hester 1.9 c. Zebudah or zebida sig edowed dowment She was the daughter of Pedaiah of Rumah wife of Iosiah king of Iuda and mother of Eliakim otherwise called Ioiakim whoÌ Pharao Necho made king deposed Iehoahaz 2. King 23.36 Zeresh or Sares sig a roote a smal chaine a forraine misery or inheritance a seuered misery or heritage a rundel or crowne of vnhappines or of inheritance She was the wife of y t proude and ambitious man Haman who wheÌ he was exalted by Assuerus y e king in steed of acknowledging his change and humbling himselfe waxed so ambitious and disdaynefull and cruel that because Mordicay a Iewe woulde not doe any reuerence vnto him he wrought all the spyte
circumcised or cutte away the foreskinne of her sonne and cast it at her husbandes feete and very impaciently saide vnto him thou art indeede a blooddy husbande vnto mee So when the Angel of Gods indignation that would haue killed him was departed from Moses and he recouered of his disease zippora again very angerly vpbrayded him with his negligence and said O blooddy husband and this she said because she was driuen to circumcise her child whom her husband ought to haue done long before Whervpon Moses seeing the great impaciencie of his wife zippora fearing least if she should goe on still with him she would be a great let and hinderance to his vocation which was now most daungerous and troublesome to deliuer Gods people from the tyranny of such a mighty tyrant and oppressour as Pharao was therefore he sent zippora his wife with her 2. sonnes backe againe vnto her father Iethro where she remayned til after the deliuerance of the Israelites through the redde Sea And in the yeere of the world 2515 when she heard what God had done for her husband and for his people she with her two sonnes and her father came vnto her husband Moses into the wildernes by the mount of God called Horeb where the Israelites camped and euer after she remayned with Moses her husband Howbeit not without some grief to Moses kinred for afterward at Hazerotes both Miriam his sister and Aaron his brother murmured and spake against Moses because hee had married zippora that was a woman of Ethiopia but Moses beyng a very meeke man bare with their grudginges although he knew them and loued his wife zippora neuer the lesse And God being angry with Miriam punished her with a grieuons leprosie for murmuring against her brother and sister as yee may reade in her story Exod. 2.16.4.24 18. 2. Num. 12.1 Here follow the liues and stories of other women mentioned in Scripture without name which for the readier finding out are set downe according to the Alphabet of the names of their fathers mothers maisters mistresses husbands diseases cities countries or places where they dwelt c. A Abelitesse THere was a certaine wise woman in the citie called Abel neere to Bethmaachah in the tribe of Nepthalim who perceiuing the citie to be besieged about to be ouerthrowen by Ioab Dauids captayne being ignorant of the cause went her selfe vppon the walles of the city there cried out w t a loude voyce vnto Ioabs host saying Heare heare I pray you desire Ioab your captayne to come hither that I may speake with him So Ioab beeing come she said vnto him art thou Ioab yea quoth he heare theÌ the words of thine handmaiden said she They spake in the old time saying they should aske of Abel so haue they continued as if she would haue sayd Thou knowest Ioab y t the old custome is not to destroy a citie before peace be offered as appeareth by the law of armes battel Deut. 20.11 I therefore in the name of all the citie speake vnto thee and say I am one of them that are peaceable and faithfull in Israel and thou goest about now to destroy a citie and me a mother in Israel Why wilt thou deuour the inheritance of the Lord Then Ioab hearing his fault so wisely told him by a woman gaue place to reason and telling her the whole matter required onely him that was the Author of the treason and sayd O God forbid God forbidde it me that I shoulde deuour or destroy it The matter is not so but a man of mount Ephraim Sheba the sonne of Bichri by name hath lifted vp his hand rebelled against king Dauid deliuer vs him onely and I will depart from the city If that be the matter quoth shee beholde his head shal be throwen thee ouer the wall and with y t she went vnto al the people so with her wisedome perswaded them all to cutte of the head of Sheba the traitour and cast it ouer the wall to Ioab who straight wayes raysed his siege retyred from the city returned therwith to the king vnto Ierusalem And thus by the wisedome pollicy valiantnes of this worthy wise gentlewomaÌ the city and people were happily preserued froÌ bloodshed death destructinn to Gods glory the Citizens safety hir perpetual prayse to al posterity 2. Sam. 20.16.17 c. Aduoutresse There was a certaine woman taken in aduoutry brought by the Scribes Pharisies into the TeÌple before Christ as he was teaching the people to be condeÌned or acquited by his iudgement when they had set the woman in the myds they beganne thus to accuse her vnto Christ and sayde Maister this woman was taken in adultry in the very act and deed doing Now Moses in the law Leui. 20.1 commaÌdeth vs y t such should be stoned what sayest thou therfore But Iesus knowing their dissembling and hypocritical heartes that they sayd this but to tempt him that they might haue whereof to accuse him eyther for breaking the law if he did deliuer her or of lightnesse and inconstancy if he did condemne her and not for any zeale of godlinesse or honesty y e they had to see vice and adultery punished stouped downe and with his finger wrote on the ground And when he saw they being very importunate vpon him continued still asking his opinion and iudgement theÌ Iesus lift vp himselfe said vnto them Let him y t is among you without sinne cast the first stone at her and with that he stouped down again and wrote on the grouÌd with his finger as before with these words being accused with their owne consciences while Iesus stouped downe the scribes pharisees her accusers both eldest and youngest first and last secretly withdrew theÌselues one by one and stole away out of the presence of Christ. So Iesus being left alone and the woman staÌding in the myds lift him selfe vp againe and perceiuing no man but the woman left he sayd vnto her woman where are those thine accusers Hath no man condemned thee No man Lord quoth she neyther doe I condemne thee said Christ goe thy way and sinne no more Which Iesus spake not to abolish the law against Adulterie but that for his office as now was not to meddle with such matters but onely to bring sinners to repentance and newnesse of life by beleeuing the truth whiche God geue vs grace to doe Amen Iohn 8.3 c. B Bahumitesse There was a certayne mans wife in Bahurim a citie of the tribe of Beniamin who when Ionathan and his brother Ahimaas Dauids friendes beyng narrowly pursued by Absolom that woulde haue apprehended and killed them fled into her house and there had hid themselues primly in a well that she had in her backside she finding them there and vnderstanding the matter went and threwe a couerlet ouer the welles mouth and therevpon spread a great deale of corne y t the well might not
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
hir possession and of y e importunate widow of Samaria of Rispa that built a tent ouer the dead carkasses of hir sonnes c. whose stories are both worth the diligent reading and often imitating of all the godly Againe that women are to be greatly lauded and of all imitated for their curtesie hospitalitie liberalitie almes déedes good workes Yee may reade in the liues of Abigail Dorcas Ioanna Iudith Lydea Marie the mother of Iames Marie Magdalen Martha Marie the mother of Iohn Marke Phebe Priscilla Rahab Rebecca the virgin Marie the poore widowes the woman of Bahurim Saphiâa Sarepta Shunamitesse Susanna Triphona and Triphosa Taliâha widowe of Ierusalem c. whos 's good workes as they all procéeded of a liuely faith the had in God so are they to be commended imitated continually of all the true faythfull children of God to his glory and the benefite of his Church and congregation Furthermore that women are to be praysed for their fidelitie loue reuerence good counsell obedience towards their husbandes it may appeare in the stories of Adah Abigail Bethsheba Drusilla Hester Michol Phinees wife Rahell Rebecca Sara Zillah Pilates wife the virgin Marie Elizabeth As also for their motherly care naturall loue and vertuous education of their chlidren it is euident in Anna the woman of Canaan Edna Hanna Hagar Iehosheba Loyis Ladie commended of S. Iohn Marie the virgin Naomy Ieroboams wife Rizpa Rebecca Samsons mother the mourning mother as in Esdras mother of the seuen brethren the widowe of Sarepta and of Nahum And for their curtesie and kindenesse towards their alience kinred and acquaintaunce yee may reade in the liues of Bethsheba Elizabeth Ester Iehosheba Marie the virgin Marie MagdaleÌ Rahel and sundrie others Besides for their obedience and good behauiour towardes their parentes gouernours and betters yée may sée in the story of Ester Iepthas daughter Ruth Orpah Sara Abra Hagar Moreouer such women as were praysed for their nobilitie royall parentage great riches estimation in the worlde were Elizabeth Naomy Marie the virgine Lady commended by S. Iohn Shunamitesse Sara the wife of AbrahaÌ the woman of Abell Iudith Debora and many others Such as were poore and godly were Anna Marie the virgine Naomy Sarepta Shunamitesse Such as were commended for their beautie chastitie modesty virginity were Abigail Abisage Bethsabe Dinah Ester Heua Iephtas daughter Ieminah and all Iobes daughters Iudith Kezia Rerenhapha Marie the virgin Rebecca Rahell Sara Susanna Thamar the daughter of Dauid Uasti c. Ruth Anna. Such as are praysed for their womanly pitie and compassion to shed innocent blood are Puah Shiphrah the two godly midwiues of Egypt Rahab the wife of Bahurim the mother of the quicke child before Salomon Hester the virgin Marie Pharaos daughter y e preserued Moses Ihosheba that saued Ioas hir brother from the blooddy handes of Athalia and Pilates wife who counselled hir husbande in no wise to conseÌt to shed the innocent blood of our sauiour Christ c. Such as are woorthily commended for their Industrie sore labour and paynes taking for their liuing and sustenance are Anna Heua Lydea Naomy Ruth Dorcas c. as may appeare in their liues and stories more at large in the 7. Lampe Sucâe as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse are Hanna Hagar Iepthas daughter Leah Marie the virgin SusaÌna Sara the wife of Tobie and many other Finally such as are for their obedience to God more then man for their constancie in the trueth chose rather to suffer persecution yea violent death martyredome then to offend god are most highly to be extolled and had in admiration and remembraunce to all posteritie are these godly vertuous zealous women Puah Shiphrah Rahab Iepthas daughter Hanna Hagar Leah Marie the Uirgin Sara the wife of Tobit Susanna the woman of the Machabites the mother of the seuen sonnes of the Machabits the lambes wife our vertuous soueraigne Queene Elizabeth c. as to their perpetuall renowne and all faithfull Christians godly example may doth appeare to y e deligeÌt reader in the seueral liues of these holy women set forth in the 7. Lampe The disprayse of wicked and foolishe women A Wicked woman is giuen as a rewarde to a wicked man Eccleâ 26.24 I finde more bitter then death the woman whose heart is as nettes and snares and her hands as bandes he that is good before God shall be deliuered from hir but the sinner shall be taken by hir Eccle. 7.28 A shamelesse woman contemneth shame and is compared to a dogge Eccle. 26â25 Shée that dispiseth hir husbande shall be blased for hir pryde Ecâle 26.27 Shée that maketh hir husbande ashamed or behaueth hir selfe dishonestly is a corruption in his bones Prou. 12.4 A fayre woman without discreete maners is like a ring of gold in a swines snowt Prou. 12.22 A foolishe daughter shall be litle regarded and shee that liueth dishonestly is hir fathers heauinesse Eccle. 22.3 Shée that is bolde and past shame dishonoureth both hir father and hir husband the vngodly shall regarde hir because shee is not inferiour vnto them in wickednesse but both hir father and hir husbande shall dispise hir for hir folly and wickednesse Eccle. 22.4 A dronken woman and such a one as can not bée tamed is a great plague for shee can not couer hir owne shame Eccle. 26.8 The wickednesse of the man is better then the good intreatie of a woman to witte of a woman that is in shame and reproche for it is better to bée with an ill man then with a friendely woman that putteth one to shame and rebuke Eccle. 42. 14. Yée adulterers and women that breake matrimonie knowe yée not that the friendship of the worlde is enmitie with God Iam. 44. There are some simple women laden with sinnes and led with diâers lustes which are euer learning yet are neuer able to come to the knowledge of the trueth 2. Timo. 3.6 Pryde was not created in men neyther wrath in the generation of women Eccle. 10.19 The greatest heauinesse is the heauinesse of the heart and the greatest malice is the malice of a woman Eccle. 25.14 Giue mee any plague saue onely the plague of the heart and any malice saue the malice of a woman for all wickednesse is nothing to the wickednesse of a woman 25.15 Giue mée any assault saue the assault of the heart or any vengeance saue the vengeance of the enemie or woman 16. There is not a more wicked head then the head of a serpent and there is no wrath aboue the wrath of a woman Eccle. 25.17 All wickednesse is but litle to the wickednesse of a woman thâ portion of the vngodly shall fall vpon hir Eccle. 25.21 I had rather dwell with a Lion and Dragon then to kéepe housâ with a wicked wife Eccle. 25.18 It is better to dwell in a corner of the house toppe then with a brawling or
anger my wrath shall be poured vpon this place vpon man vpon beast vpon the trée of the fielde vpon the fruit of the ground and it shall burne and not be quenched And thou shalt not pray for this people neither lift vp crie or prayer for them neither intreate me for I wil not heare thée but wil surely punish their wickednes which remaine in their obstinacie against me and wil not obey my worde and worship mee according to the same Ierem. 7.17 c. Moreouer Ieremiah saide vnto al the people to al the women Heare the word of the Lord all Iudah that are in the land of Egipt thus speaketh the Lord of hosts the God of Israel saying Ye your wiues haue both spoken with your mothers and fulfilled with your hand saying we will performe our vowes y â we haue vowed to burn incense to y e quéene of heauen to poure out drink offering to her c. as verses 16.17.18.19 ye may reade more at large in y e liues stories Ye wil performe your vowes do the things y t ye haue vowed wherinye haue coÌmitted double euil in making wicked vowes in performing the same after your owne vaine fancies Therefore c. Behold I haue sworn by my great name saith the Lord y t my name shal no more be called vpon by the mouth of any man of Iuda in all the land of Egipt saying the Lord liueth And beholde I will watch ouer theÌ for euill not for good all men of Iuda shal be consumed by the sworde and famine vntill they be vtterly destroied which declareth an horrible plague towards Idolaters séeing that God will not vouchsafe to haue his name once mencioned by such as haue poluted it and that their wiues shal be made widowes children fatherlesse c. Reade the whole chapter at large Iere. 44.25 c. The womeÌ that lay vp the things offered vnto Idols that bring gifts to the gods of siluer gold wood and cloath theÌselues with the garments of those images and y e meÌstruous womeÌ or they in child-bed y t touch their sacrifice offered to these idols of gold siluer or stone Al such womeÌ that worship images I say for their idolatrie coÌmitted are full of reproofe and shal be vtterly confounded as yee may reade in Baruc. 6.27.28.29.32 If thy brother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thée secretly saying Let vs goe and serue other gods which neither thou nor thy fathers haue knowen c. Thou shalt not consent vnto him or her nor heare her neither shal thine eie pitie her nor shew her mercy nor kéepe her secrete but thou shalt kil her thine hand shal be first vpon her to put her to death then the hands of all the people and thou shalt stone her with stones that she die that al Israel may feare do no more such wickednes to go about to thrust thée away from the Lord thy God to worship him only Deut. 13.6 If there be found among you in any of your cities maÌ or woman y t hath wrought wickednes in the sight of y e Lord thy god in traÌsgressing his couenant hath gone serued other gods worshipped theÌ as the Sun or the Moone or any of the hoast of heauen which I haue not commanded and it bee told vnto thée that art the magistrate then shalt thou enquire diligently and if it be true and certaine that such abhominatioÌ is wrought in Israel Then shalt thou bring forth y â man or that woman which haue coÌmitted that wicked thing vnto thy gates whether it be man or woman shalt stone them with stones till they die c. Deut. 17.2 The great whore of BabyloÌ y e mother of spiritual whoredoms idolatrie abhominatioÌs of the earth which womaÌ is drunkeÌ with the blood of the Saints Martyrs of Iesus Christ eueu she which is become the habitation of Diuels and the holde of al foule spirits a cage of euery vncleane hateful bird with whoÌ the kings of the earth haue coÌmitted spirituall fornication by idolatrie of whose golden cup ful of the wine of superstition wrath filthy pleasures al nations of y e earth haue drunkeÌ very déepe Finally she y t so proudly glorifieth herselfe liueth in pleasures She I say y t boasteth so gloriously arrogantly like a strumpet saith in her heart I âitt being a quéene am no widow neither shal I sée any mourning EueÌ that proud whore of BabiloÌ I say shal sodenly fall downe to the ground be rewarded douââ according to her idolatrous works be tormeÌted with sorowe griefe yea therfore shall all her plagues come at once in one day euen death torment sorowe vexation and faâmine And all nations shall hate this idolatrous whore and make her desolate and strippe her naked and shall âate her fleshe to the bone and burne her vp altogether with fire For strong is the Lorde God which will condemne her And all her merchantes and louers the whole route of idolatrous men and women shall cast dust on their heades and make great lamentation for her fall howling roaring crying wéeping and wailing saying Alas alas the great citie Babylon the mightie Citie y t faire bewtifull woman alas how in one minute of an houre is thy iudgement come from the Lorde and she made desolate and confounded But O heauen reioyce at her destruction and O yée holy Apostles Prophetes and blessed Martyres of God whose blood hath béen cruelly shed by her in her triumph yée in her ouer throw and confusion for God hath giuen your iudgement on her and reuenged your cause in thus plaging and punishing her for her abhominations idolatrie and persecution Reuela 17.18 The women y e waxe wanton against Christ forgetting their vocation and breaking their first faith that is which leaue their charge and forsake their religion whiche they professe breake their faith and promise made to God and their husbandes to the great slaunder of the Church and dishonour of God and others euill example and that gad abrode idlie from house to house euermore learning and neuer learned like pratlers and busie bodies speaking thinges that are not comelie nor womaÌlie eueÌ such womeÌ I say which thus are turned backe after Satan irreligion and are waxen wanton against Christ haue the greaâer damnation and shall therefore bée iustly punished with euerlasting death 1. Tim. 5.11 c. Hast thou not seene this O sonne of man saith the Lord to Ezechiel how the women sitte in the temple mourning for TaÌmuze the Prophete of the idols all the night long and worship the Sun with their faces towardes the East Hast thou séene this abhomination O thou sonne of man and is it a small thing to the house of Iuda to commit these
gouernment of all thinges vnder her mistresse and continually attended vpoÌ hir person insomuch as wheÌ her mistres went about her wonderful atteÌpt to destroy Olophernes the Lordes enemie she onlie went with her mistresse Iudith and carried the bagge of victuals and bottels of wine and oyle all the way making her prayers often together with her dame and kept her companie diligently till beeing so commaunded by Iudith her mistresse shee stood without the doore and wayted her comming while she went to praie alone and worke her feate against Holophernes Which being done and his head deliuered vnto Abra she put it in her wallet and so carried it after her mistresse to Bethulia the Citie Iudith 10.2.10.13.5.11 c. Note that this name Abra is onely read in the common or vulgar translation Achsah or Axa signifieth dect wanton the brenking or tearing asunder of the couering She was the daughter of Caleb whom according to his promise made before he gaue to Othniel the sonne of Kenez to wife and with her also the South countrie for her portion and preferment because he had smitten conquered Kiriath Sepher otherwise called Debir according to his request and desire and being now Othniels wife she moued with a little couetousnesse perswaded him to aske of her father a field that had springes in it because her south countrey was barren which she had But because her husbande tarrÃed long and somewhat neglected to satisfie this her request she tooke her Asse and rode her selfe vnto her father Caleb to requâst it and saide Geue me this blessing and graunt me this petition O my father thou hast geuen me the south Countrey but it is barren geue me also I pray thee a fielde that hath in it springes of water and is fruitfull And straight wayes Caleb graunted her request and gaue her a fruitfull fielde that had springes of water both beneath aboue to augment her portion and lyuing and for an inheritance to her and hers for euer as appeareth Iosua 15.16 Iudg 1.12.1 Chro. 2.49 Adah or Ada signifieth a company or congregation a witnesse or assemblie decked passing by a pray taken away c. Shee was one of the two wiues of Lamech the sonne of Methushael And the first woman that was coupled to a Concubine and had her marriage corrupted by pluralities of wiues her mates name was Zillah who seeing that all men hated their husband for his crueltie were sore afraide least he shoulde haue beene murthered and therefore gaue him good counsell and willed him to take heed and looke well to himselfe But he with great bragges and bigge boasting wordes currishly contemned their good and louing aduice to his owne hurt and their further discomfort This Adah also was the mother of Iabal the first inuenter of tentes and grasing and also of his brother Iuball the first inuenter of Instrumentes and musicke Genesis 4. 19.23 There was another woman after the flood called Adah which was the daughter of Elon and Hittite and one of the wiues of Esau vnto whom she bare a sonne called Eliphaz before the diuision made of the land betweene Iacob his brother and him Gen. 36.1.10 Ahinoam or Achinoam signifieth the brothers comlinesse or beautie She was the daughter of Ahimaaz the sonne of Zadecke the high Priest wife of king Saul mother of Ionathan that faithfull friend of Dauid in his persecutions whome Saule his father therefore much reuiled for taking Dauids part saying thou sonne of that wicked and rebellious woman thou that art euer contrarie vnto me as thy mother is 1. Sam 14.50.20.30 1. Chro. 6.8 There was an other woman called Ahinoam whiche was an Israelitesse borne and one of the wiues of Dauid that he had in his banishment and which was the mate or companion of Abigail with whom also she was taken prisoner and âedde captiue away by the Amalekites out of Ziklag And after Dauid had by her his eldest sonne Ammon who afterward defiled his sister Thamar 1. Sam. 25.43 27. 3. 30.5.2 Sam. 13.1.14 Aholah or Oolla signifieth a mansion or dwelling in it selfe meaning Samaria which was the royall citie of Israell Aholibah or Ooliba signifieth my pauilion tent mansion or my brightnesse in her whereby is meant Ierusalem where Gods Temple was These were two sisters vnder whose names the holy Ghost doth set foorth the fornication that is to say the Idolatrie of Samaria and Hierusalem as appeareth in Ezech. 23.4 Aholibamah or Oolibama signifieth as before my pauilion some where my high pauilion or hall the brightnesse of the high one the height of the âent Shee was the daughter of Anah the daughter of Zibion and one of the wiues of Esau vnto whom she bare three sonnes Iehus Ialeam Corah who became greate menne in the Worlde Gene. 36.2.5 Anah Answearing or singing She was the daughter of Zibeon the sister of Anah the first inuenter of Mules and the mother of the forenamed Aholibamah Gen. 36. 2. Anna signifieth his grace fauour or gracious fauourable mercifull Ladie resting freely giuing She was the wife of olde Tobie and bare vnto him a sonne called also Toby after his fathers name And being in captiuity with her husbande shee worshipped the true GOD and forsooke al Idolatry doing diligently good deedes as her husbande did euen to her owne further trouble and impouerishment for being threatned by the king to be slaine both she and her husband for burying the dead she together with her sonne her husband fledde away naked from Niniue and hid her selfe from the crueltie of Senacheribâ So her goods being confiscate and she left very poore it pleased God yet at the last to restore her home to her house where also her husbande beyng stroken blynde and not able to get his and her liuing shee went dayly to the weauing worke and tooke weauers woorkes to doe and looke what liuing shee coulde get with the labour of her hande shee brought it home for shee laboured sore for her liuing And when on a time shee sent home her woorke to the owners one sent her a kidde more then her wages whiche shee had earned And when Tobie her blinde husbande hearde the kidde bleate he sayde to Anna from whence came that kydde is it not stollen restore it to the owners agayne for it is not lawfull to eate any thinge that is stollen Then was Anna angrye with her husbande Tobie and rebuked him as one whose trust in God was all in vayne like to Iobes wife casting him in the teeth with his good deeds saying these or the like wordes Where are nowe thine almes and thy righteousnesse become beholde they all appeare nowe in thee manifestly which her reproch and vpbrayding so grieued the good olde blynd man that taking it very heauily at his wiues hande he wepte and made his prayers with teares vnto God to haue mercie vpon him to forgiue his wife and to take that reproche away from him And God hearde his prayer and sent his Angell to cure
also before the yeeres of famine shee bare two sonnes called Manasses and Ephraim Gene. 41.15.50 Atarah or Athara or Araia âign the Lordes anger or heate a Crowne She was one of the wiues of Ierathmeel and the mother of Onam 1. Chro. 2.26 Athalia signi tyme for the Lorde his time an houre c. Shee was the daughter of Omri or as some will of Ahab which was the sonne of Omri eyther for that shee was brought vp still with Achab or for that shee imitated his maners in all kinde of Idolatrie Shee was also the wife of Iehoram king of Iuda whome shee corrupted greatly with her Idolatrie and vnto whome in the yeere of the worlde 3217. shee bare a sonne called Ahaziah which was Iehorams youngest sonne who also all his elder brethren being before slain by the Philistines succeeded his father Iehoram in the kingdome His mother Athalia entised him also to all wickednesse insomuch that the Lorde caused him to bee slayne by Iehu Then Athalia perceiuing that her sonne was dead shee in the yeere of the worlde 3239. tooke vpon her the rule and gouernement and to the intent that there shoulde bee none of that lynage of Iehosophat to rayne or make title to the crowne and that shee onely might vsurpe the gouernement and raigne quietly shee most cruelly murdered and destroyed all the seede and posteritie of Iehosophat and Ioram to whom the kingdome appertayned saue one for so it pleased God to vse the tyrannie of this wicked woman to destroy the whole family of Ahab onely Ioas the sonne of Ahaziah was stolen away and hid from her by Iehosheba as appeareth in her storie And when wicked Athalia had ruled the lande most cruelly sixe yeeres and had broken vp the house of God and bestowed vpon Balam and Idoles all thinges that were dedicated therein to the Lorde In the seuenth yere Ioas was brought forth by Iehoida the priest and proclaymed king Shee hearing that ranne into the Temple of the Lorde and there beholding Ioas crowned king shee rent her clothes and cried out treason treason But at the commaundement of Iehoida the priest the captayne and souldiers tooke her and caried her out of the Temple and slue her by the way as they went to the kinges house in the yeere of the world 3245. and this was the ende of that wicked idolatresse booddy woman Athalia 2. Kin. 8.18.26.11.1.2.15 2. chro 21.6.22.2.3.10 c. 24.6 Atossa was first the wife of king Cambyses afterward maried to king Darius Histaspis and maried the mother of Xerxis in the yeere of the worlde 3620. reade more in Ester For as some thinke this Atossa was Ester who first was the wife of Aâhuerus and after his death became wife to Darius Histaspis vnto whom shee bare Xerxes the father of Artaxerxes in the yeere of the worlde 3621. Azuba or Asuba sig left or forsaken his strength in her Shee was the daughter of Silhi and the wife of Aha king of Iuda vnto whom she bare a sonne called Iehoshaphat that was also king of Iuda after his father 1. King 22.42 2. Chro. 20.31 There was another woman of this name which was the wife of Caleb and bare him diuers sonnes as appeareth 1. Chronicles 2.18 19. B Baara or Bara or Baraa sig a workemanshippe a bed a fire in wicked mynde in ill a companion in ioyes in feedyng in buildyng c. Shee was one of the wiues of Shaharaim whom with her mate Hushim he put away from him and tooke other 1. chro 8.8 Bashemath or Basemath âig sweete smelling spices destruction of death in discomforting Shee was the daughter of Elon an Hittite and one of the wiues of Esawe who with her mate Iudith was a griefe of minde to her good father and mother in lawe Isaak and Rebecca through her continuall disobedience and great rebellion Gen. 26.34 Bernice signifieth a hurtlesse Sonne a heauie victorie the weight of vanquishing finely moued or with choyse Shee was the daughter of Herode Agrippa borne in the yeere of the worlde 4170. and the naturall sister of king Agrippa and wife to Herode king of Chalcida her Grandfather And being entertayned of king Agrippa in his house as his wife also she went with him to Cesaria to salute Festus and to welcome him into the Countrey who was then but newly entered into his office of presideÌtship in the roome of Felix And when Paules matter should be heard before Agrippa she went with him also into the common hall where she was receiued with great pompe and there sate with Agrippa and the other gouernours all day to heare the examination of Paul before Festus the new President and beyng almost conuerted with her husband Agrippa at the wordes of Paule she together with the rest of the Gouernours arose and in secret conference iustified Paule as altogether innocent and most vnwoorthy of death or imprisonment Actes 25.13 23.26.30 Bethsheba or Bethsabe Bethzabe Bathshua or Bersabe signifieth the seuenth daughter or the daughter of an othe The daughter of fulnes of noise or thâ daughter of saluation or the honourable or noble daughter She was the daughter of Eliam called also Bathshua the daughter of Ammiel 1. Chro. 3.5 and the wife of Uriah the Hittite which was with Ioab in king Dauids warres against the Moabites at Rabbath And on a tyme in the yeere of the worlde 3086. as Bethsabe was washing her selfe in her priuie garden alone it chaunced king Dauid to looke out at a windowe in his pallace as hee walked on the top or roofe thereof in the afternoone and seeing her to bee a very fayre woman he was presently so rauished with her beautie that forthwith hee sent for Bethsabe and shee comming vnto him hee lay with her committed adulterie with her so sent her home againe to her owne house Then shortly after shee perceiuing her selfe to be with childe and fearing least for that fact shee should be stoned to death according to Gods lawe sent Dauid the king worde thereof secretely Whereupon the king partly to hyde his owne fault and partly to saue the woman from daunger of the lawe sent for Urias her husband to come home from warres that hee might colour and father the matter by lying with his wife But when Dauid sawe that Urias woulde by no meanes company with his wife Bethsabe as he desired he returned him back againe to Ioab with a letter the contentes whereof caused Urias quickly to bee dispatched out of his life by the enemie And when Bethsabe heard that her husbande Urias was dead shee mourned for her husband so when the mourning was done Dauid sent for Bethsabe and to make her amendes hee tooke her into his house and shee became his wife and in the yeere of the world 3086. she brought foorth the same childe conceyued in adulterie being a sonne which liued not long but being stricken by God with a sore sickenesse for Dauids Bethsabes sinnes and punishement it died
Barak for this is the day that the Lord hath deliuered Sisara into thyne hands Is not the Lord gone out before thee to fight for thee So the Lorde according to her wordes hauing destroyed the armye of Iabin and forced Sisara to light downe of his chariot and flye away on his feete Barak pursued after him but hee beeing escaped his handes and hid in the tente or house of one Iael the wife of Heber and a faythful friende to Israel was there slaine by the said Iael as in her storie more plainly appeareth vntyll at y e length Barak stil pursuing after Sisara came and found him dead in the tent of Iael and so lost hee the honour of the victory and Iael got it as Deborah before prophecied And thus Deborah by her pollicye and wisdome through Gods power and Baraks helpe assisting and working for her and her people deliuered her people mightely from the tyranny of Iaben Sisara and all their enimies that had vexed them verye sore the space of twentie yeare before and were set at peace and libertie and their enemies vtterly confounded And therefore to the glory and prayse of God for that victorye and to the perpetuall memory and fame of Iaell shee made a notable and learned songe which she together with Barak sange the same daye saying Prayse yee the Lord for the auenging of Israell and for the people that offred them selues willingly c. as it is at larg in the prayers of the Byble made by women before in the first Lamp page 3. And after the death of Debora the Lord raysed vp Gideon to iudge his people Iudges 4.4.5.1 D There was an other woman called Debora which was the nurse of Rebecca and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne and who after long traueiling and iourneying comming to Bethel there in the yeare of the world 2275. dyed by the way going towardes Egypt when she had lyued 156. yeares after the byrth of Rebecca and was buryed beneath Bethel vnder an Oke which place Iacob her master for her sake called the Oke of Lamentation Gene. 24.59.35.8 There was an other woman called Debora which was the great Grandmother of Tobyas the elder that is his father Tobiels mother and his garder or bringer vp a very godly and deuout woman as may appeare in that Tobyt said that he gaue his offrings and tythes of the tenth part vnto them vnto whom it was meete as Debora his fathers mother had commanded him vnto whom he was pupil Toby 1.8 She is onely mencioned or read off in the Geneua translation Delbora or Noaba after Philo signifieth Bees a thing a casting downe She was the second Daughter of Adam and Eue the sister of Calmana wife of her own brother Abell as it is supposed Her name nor her sisters is not read or founde in the scriptures but in Lyra also looke Graftons Chronicle fol. 27. Delilah or Dalila signifieth a poore wench a bucket or paile a consumer her paile pouertie his bowe drawing out leane She was a woman of the Philistins dwelling by the ryuer of Sorek whome Sampson the Israelite an enimy to the Philistins loued tooke to wife whilest he aboad amongst the Philistines which when the Princes of the Philistins perceiued they hauing long hunted him to destroy him and knowing no way so good as by the meanes of a woman came at the length to this Dalilas house and perswaded her to betray her husbande saying Entice Sampson and see wherein his great streÌgth lieth and learne by what meanes wee may best ouercome him that we may come and binde him and punish him after our desire and for thy labour euery one of vs shall giue thee a xi hundred shekels of siluer which commeth to foure score and a xi pounds thirteene shillings foure pence a man after xx d a shekel and saith Lyra they being fiue in number it amounteth in all to the summe of 336 li.xiii.s.iiii.d Then Dalila being thus bribed or entised for couetousnesse of so much money went and saide vnto Sampson Tell me I pray thee wherein thy great strength lyeth whereby thou mightest be bound to do thee hurt And Sampson mistrusting her nothing at all he was so blinded with her loue tolde her saying if they binde me with vii grene cordes or withes then shall I lie as weake as another man So she hauing gotten of the Philistines vii grene cords bound Sampson therewith and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber she then cryed out vnto Sampson saying The Philistines are vpon thee Sampson shift for thy selfe But Sampson brake the cordes as a threed and escaped so that his strength coulde not be knowen by her craft Then saide Dalila vnto Sampson see thou hast mocked me and tolde me lies I pray thee nowe yet tell me wherein thou mightest be bounde And Sampson though her falshoode tended to make him loose his life yet his affection towardes her so blinded him that he coulde not beware but tolde her saying If they binde me with newe ropes that were neuer occupied then shall I bee weake and like other men Dellida therefore tooke newe ropes and bounde him againe therewith and saide as before The Philistines bee vpon thee Sampson But as her spies came out of her chamber to haue taken him he brake them also from his armes as a threede and escaped againe the second time After this Delilah saide vnto him againe the thirde time hitherto Sampson thou hast beguiled mee and told me lyes tell mee yet howe thou mayest bee bound And hee giuing place still to his wicked affections tolde her againe the thirde time saying If thou plat seuen lockes of the haire of my head with the threades of the woofe I shall bee weake so shee fastened it with a pinne and cryed as afore The Philistines are vpon thee Sampson the Philistines are vpon thee but hee awoke out of his sleepe and went away with the pinne of the webbe and woofe Then Dalila being verie angrie that hee had so often mocked her beganne to chide him saying Howe canst thou say as thou continually doest vnto mee I loue thee Dalila I loue thee when thine heart is not with mee Thou hast mocked mee nowe these three times together and hast not as yet tolde mee wherein thy great strength lieth And because shee was importunate vpon him with her words continually and vexed him his soule was pyned to the death therefore hee vp and tolde her all his heart and saide vnto her If I bee shauen and my haire cut off my strength will goe from mee and I shall bee as weake as all other men are So when Delilah sawe that hee had tolde her all his heart shee went priuily for the Princes of the Philistines that had bribed her to doe the feate saying come vp once againe for hee hath shewed mee nowe all his hearte
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 vengeaÌce 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 graÌted but it was as diligeÌtly 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 ouerthwaââ 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 seruaÌt 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 coÌtention 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 coÌpany w t her sonne Isaak but made her coÌplaint vnto AbrahaÌ saying cast
out this bond womaÌ her sonne for the sonne of the bond woman shal not be heire with my soÌne Isaak which thing though it were grieuous vnto Abraham to do because hee tenderly loued Hagars sonne Ishmael yet being coÌmanded by God to followe his wife Saras counsel therin y t rather for y t the promised seed should be counted from Isaak not from Ishmael also being coÌforted by God y t he would blesse Ismael also to a mightie people because he was of Abrahams seede Abraham obeyed the voyce of his wife Sara the next morning early sent Hagar her son away with bag bottel good prouision of victuals vpoÌ her back to shift for her selfe her child So Hagar being thus departed from Abraham with her young childe Ishmael in her armes gate her vnto the wildernesse of Beersheba where shee wandered so long vp and downe till all her prouision of meate and drinke was spent gone And wheÌ she saw no remedy but y t both she and the child must needs perish for lacke of sustenaunce shee in this great perplexitie renounced all naturall affection and distrusting in Gods prouidence notwithstanding that she had had good experience therof before time went and cast her childe Ishmael vnder a certayne tree behinde a bushe and went her selfe away from it and sate ouer agaynst it a farre off about a bowe shoote weeping and saying thus with her selfe I will not see the death of the childe but as shee sate thus a farre off mourning and lamenting for her sonne Behold God for his promise sake made before to Abraham and not because eyther shee then prayed for the childe as shee ought to haue done or that the childe it selfe had the capacitie and witte to pray for it selfe being so young sent his angell agayne euen from heauen which comforted her in this her miserie and wofull plight saying what ayleth thee Hagar feare not for God hath heard the voyce of the childe where hee lyeth Aryse take vp thy childe and holde him in thine armes and I will make of him a great people as I haue promised vnto Abraham So where as before shee coulde neyther see nor vse the meanes whiche was euen before her eyes God at this instant opening her eyes and Hagar nowe arose and sawe a wel of water wherevnto shee went and refreshed her selfe and filled her bottell with water and then ran to the boy and gaue it drinke thereof by which good prouidence of God both shee and her sonne were relieued and liued together a long time after to her great ioy and comfort And when her sonne came to mans state she then dwelling in y e wildernes of Paraâ tooke him a wife out of the lande of Egypt Gene. 16.17.21 Haggith or Aggite signi holidayes yeerely feastes turning about merrie Shee was one of the vi wiues of Dauid that hee had in Hebron who there bare vnto him a sonne called Adoniah that afterwarde was put to death by his brother king Salomon for treason as appeareth in the storie of Abishag 2. Sam. 3.3 1. King 1.5 1. Chron. 3.3 Hannoch or Anna âigni gâacions or mercifull his grace or fauour gracious Lady fauourable freely giuing resâng c. She was the wife of Elkana an Ephrathiâe who beeing coupled with a mate called Penennah or Fenenna that was very fruitful she her selfe long barren without child yet because HaÌna was better beloued of her husband then her mate Penenna was although Penenna had more porcions and giftes giuen vnto her of her husbande when hee wente abroade and vnto her sonnes and daughters then Hannah had Therefore her aduersary mate Penenna did dayly vexe her sore by ââbrayding her casting her in the teeth w t her barreÌnes yea as oft as went vp to the house of the Lorde to sacrifice and serue God her companion would so vexe her herewith to her great reproch that she would sitte and weepe and lament greatly in fasting and prayer in her house before she went out adores which when her husband perceiued he to comfort her said vnto her Hannah why weepest thou and why eatest thou not And why is thy heart thus troubled am not I thy louing husband better to thee then ten sonnes Let this suffice thee that I tenderly loue thee no lesse then if thou hadst manye children So Hanna to satisfie her husbands mynd did eate and drinke a little but yet beeing full of heauinesse that God had made her such a rayling stocke that she could not quietly eate nor drinke nor serue GOD as shee ought shee arose and went to the Temple of the Lorde in Siloe where the Arke then was to woorshippe GOD. And there beeyng tormented and troubled in minde shee made her heartie prayers vnto GOD with teares to geue her a sonne or manchild the forme of which prayer or vowe appeareth in the first Lampe of Uirginitie pag. 6. And as she continued praying very earnestly in the Temple before the Lorde it fortuned that Eli the high Priest as he sate there also marked her mouth and perceiuing her lippes onely to moue a little no voyce heard for she prayed mentally and secretly in her heart he thought she had bin dronken and said vnto her Thou woman how long wilt thou be dronken put away thy dronkennes from thee Then Hannah being further vexed in mind to see her selfe thus interrupted in her prayers and more slaundered by the rash iudgement of so graue a man could no lesse but make him this aunsweare in her excuse and sayd Nay my Lord I am not dronke neyther haue I drunken eyther wyne or strong drinke But I beyng a woman troubled in minde dexed in spirite I doe here powre out my sorowfull soule before the Lorde in mentall or secret prayer therefore doe not so rashly count thy handmayde to be the daughter of Beliall or a wicked woman for out of the abundance of the heauinesse and griefe of my heart haue I spoken hitherto Then goe in peace sayde Eli and the GOD of Israel graunt thy petitioÌ that thou hast asked And she knowing that y e prayers of others would be of force with God towardes her desired Ely to pray for her saying O let thine handmayden find grace in thy sight and be remembred in thy prayers offered vnto God And so reposing her selfe to the mercie of God and commending her self to Elyes prayers she departed cheerefully home to her house where she ate and dranke merrily and looked no more sad And shortly after God remembred her according to her petition so that in processe of time she conceyued by Elkana her husband and bare him a sonne in the yeere of the world 3000. or therabouts whose name she called Samuel because she begged him of God And when she had geuen her child sucke and brought him vp and weaned it she like a vertuous mother prepared a sacrifice and went to the temple of the Lord in Sylo with her
haue reconciled himselfe to his father Isaac y t was displeased with him for marrying so many strange women of the Heathen Cananites coÌtrarie to gods coÌmandement but all in vaine for he tooke not away the cause of y â euill that is he shoulde âirst haue put away all his vplandish wiues and then haue married this Mahalath or other woman of his owne kinred so might he easily haue bin reconciled to his father by marrying of this woman Gen. 28,9 There was another woman called Mahalath which was y e daughter of Ierimoth the sonne of Dauid one of the first of the xviii wiues that the liceÌtious man Roboam Salomons sonne king of Iuda tooke to wife together with her mates Abihail Maalah 2. Chr. 11.18 Mahlah or Malhah Maala Maalon sign as before in Mahalath that is a queere of Musitians strength weaknesse remission c. Shee was the eldest of the fiue daughters and coheires of Zelophehad the sonne of Hephar her sisters names were Noah Heglah Milcha and Tirzah who perceiuing that the house name tribe and familie of Manasses their grandfather was like to decay by reason their father died without issue male if they shoulde haue no portion of his lande and possession to inherite among the other tribes These fiue daughters went all together before Moses to the Tabernacle of the congregation and there in the presence of Eleazar the Priest and Iosua the sonne of Nun and before the Princes and all the assembly spake for them selues and saide Our father dyed in the wildernesse and was not among the assembly of those wicked men that were assembled against the Lorde in the company and rebellion of Korah Dathan and Abiram but dyed in his sinne according as all men die for as much as they are sinners and had no sonnes but vs his fiue daughters Wherefore that the name of our father bee not taken away from among his familie because hee hath no sonne giue vs a possession among the brethren of our father Then Moses perceiuing their request reasonable and yet hard for him to decide for as yet there had not hapned any such matter brought their cause before the Lord to be iudged and to know what hee should determine thereof as he did hard matters And the Lorde commanded Moses saying The daughters of Zilophehad speake right Thou shalt therefore giue them a possession to inherite emong their fathers brethren and shalt turne the inheritance of their father and suffer it to descende vnto them Also thou shalt make this law of discentes from hencefoorth among the children of Israel that if a man die haue no sonne then shal he turne his inheritance to his daughter And if hee haue no daughter yee shall giue his inheritance vnto his brethren and if he haue no brethren ye shall giue his inheritance vnto his fathers brethren and if his father haue no brethren yee shall giue his inheritance vnto his next kinsman of his family and he shall possesse it And this shal be vnto the children of Israel a law of iudgement or an ordinance finall decree or presidence to all posteritie to iudge by in like case of the discents of inheritance lineall or colateral to issue male or female for euer as I haue commanded thee Num. 26.33 27.1 c. Which lawe of the heritage being thus by God made for Malilah her sisters the daughters of Zolophehad whereby they were entituled to inherite the lot or inheritance of their father in the land of Canaan An order also for their marriage and succession of this their inheritance was afterward made by Moses at the request of the sonnes of Ioseph who perceiuing that other tribes to contend nowe who might marry these daughters to haue their inheritance proposed the matter to Moses saying The Lorde commanded thee my Lorde to giue the lande to inherite by lot to the children of Israel and amongest them thou my Lord wast commanded to giue the inheritance of Zelophehad our brother vnto his daughters but now if they be married to any of the sonnes of the other tribes then shall their inhâritance be takeÌ away from our tribe of Manasses our father and bee put or fall vnto the inheritance of the tribes whereof their husbands shal be so shall our fathers inheritance be lost and his tribe decay c. Then Moses perceiuing in deede that the tribe of Manasses could not haue continued if the inheritance which was the maintenance thereof should haue beene abalienated by the marriage of these daughters to other tribes said vnto the ten tribes or the children of Israel thus The tribe of the sonnes of Ioseph haue said well and moued a good doubt This therefore is the thing that the Lorde hath yet further commanded concerning the daughters of Zelophehads marriage inheritance They shal be widdowes to whom they think best onely to the family of the tribe of their father shall they marry so shall not the inheritance of the children of Israel remoue from tribe to tribe for euery one of the children of Israel shall ioyne himself to the inheritance of the tribe of his fathers And euery daughter that possesseth any inheritance for lacke of issue male of the tribe of the children of Israel shal be wife vnto one of the familie of the tribe of her father that the children of Israel may inioy euery man the inheritance of their fathers Neither shall the inheritance goe about from tribe to tribe but euery one of the tribes of the children of Israel shall sticke to his owne inheritance And as the Lorde commanded Moses so did Mahlah and her sisters for they were all married vnto their fathers brothers sonnes and became wiues to certaine of the families of the sonnes of Manasses the sonne of Ioseph so that their inheritance remained in the tribe of the familie of their father Num. 36. After when Moses was dead and Iosua being appointed gouerner came into the land of Canaan and there allotted euery tribe his portion of inheritance This Mahlah or Malhah with her other sisters came againe before Eleazar the Priest and before Iosua and the other princes of the ten tribes to put them in minde of Gods commaundemente and lawe made to Moses before concerning them and their portioÌs saying The Lorde commanded Moses to giue vs an inheritance among our brethren of our tribe Therefore according to the commaundement of God Iosua gaue them an inheritaÌce in the land of Canaan among the brethren of their father And there fell to them fiue portioÌs and other fiue to the males so they did inherit among their brethren as appeareth Iosua 17.3.4.5 c. Mary Maria Maara or MiryaÌ signifieth my lightner or lightning them Lightâing lightned the Citie or starre of the Sea the Ladie of the Sea the Sea of bitternesse a bitter Sea a bitter one reised vp The mirh of the Land the mirhe of the Sea the teacher or mistres of the Sea c. Shee was the
there is one neerer of kinne to thee then I if hee will doe the kinsmans parte vnto thee well let him doe it if hee will not then will I. And so in the morning he gaue her so much âorne as shee could cary home And shortly after shee became his wife because the other kinsman refused to marie her and solde resigned her his right to Boaz. And in processe that is in the yeere of the worldes creation 2717. Ruth conceiued brought forth a sonne called Obed which was the father of Isha the father of Dauid Read the storie of Naomy Ruth 1.2.3.4 Salome or Mary Salome signi peacefull iust rewarding c. Shee was the wife of zebideus and the mother of his two sonnes called Iohn the Euangelist and Iames the great a very faythfull and godly woman who when Iesus went vp to Ierusalem with his disciples followed him and came with her sonnes worshipping him and desired a certain thing of him saying Graunt that these my two sonnes may sitte the one at thy right hande and the other at thy lefte hande in thy kingdome But Iesus to put her from ambition and to set the cuppe or crosse of affliction before her eyes answered her and sayde Yee know not what yee aske are yee able to drinke of the cuppe that I shall drinke off and to bee baptised with the bastime y t I shal be baptised with yea sayde shee and her sonnes wee are able yee shall drinke in deede of my cup quoth Christ and shall be baptised with the baptisme that I am baptised with but to sit at my right hande and at my left is not mine to giue but it shal be giueÌ to theÌ for whoÌ it is prepared of my father as if hee should haue sayde God my father hath not giuen mee charge to bestow offices of honour here but to bee an example of humilitie vnto all Fynallye shee with Marye Magdalen Mary the mother of Iames and Ioses other women folowed Iesus from Galilee ministring vnto him of her substaunce and when hee was crucifyed stoode a farre off to beholde the ende And after his death shee brought sweete odours to annoynt his body and was a witnesse of his resurrection Math. 20.20.27.56 c. Marke 10.35 15.40.16.1 Iosephus li. 18. ca. 3 maketh mentioÌ of an other Salome that was the sister of king Herod Salomen signi rewarding peacefull Shee was the Daughter of Herodias and Phillip and beeing a very wanton wench and dauncing damosel laciuiously brought vp vnder an vnchaste mother When on a time she daunced trymly before Herode her vncle with whome her mother Herodias lyued in incest and forsooke Philip her husband shee so greatly pleased delighted him with her dauncing that he bad her aske what shee would and hee sware to giue it her yea though it were eueÌ to the halfe of his kingdom Than she went forth to her mother Herodias to aske her aduice what to begge at Herodes hands and her mother hauing long before caused Iohn Baptist to bee cast in prison and sought his death for speaking against the incestuous lyfe of Herod but could not till this occasion offered bring her wicked purpose to passe then instructed her and gaue her counsayle to goe vnto Herode and aske of him Iohn Baptistes head in a platter So Salomen to please her mother ranne in haste vnto the king her vncle and begged of him Iohn Baptistes head saying I would O king y t thou shouldest giue me now in a charger y e head of Iohn Baptist. The king then hearing her aske such a petition euen the life of such a iust man whom he feared and reuereÌced for his holines and vertue was very sory in his minde and repented that hee made such a promise yet for his oth sake and for their sakes which satte at meate with him hee would not denye or resiste her but then graunted her petition And sente forthwith his hangman to behead Iohn Baptist lying in prison and gaue him a charge to bring his head in a charger before him which being done accordingly and his head giuen vnto Salomen she straight wayes brought it vnto her bloodthirstie mother for a present And thus wee see what a great mischiefe and inconuenience vnto the Church and Saintes of God came by the lewde licentious life of a dauncing damosell Mat. 6.12 Saphira signifieth telling or numbring beautifull shewing bookish learned Shee was the wife of Annanias who in the yeere of the worlde 4174. hauing first of hypocrisie because she woulde seeme as religious and beneficiall to the poore as other consented with her husband to sell a possession to distribute among the Saints Afterward of distrust for lacke of liuing together with her husband committed Sacrilege and was of counsaile with him to keepe backe part of the price of the possession which they had solde and laid the rest at the Apostles feete And when her husband hearing the Apostle Peter reproue him for this his dissembling lying to the holy Ghost fel downe sodenly starke dead and was stricken with soden death to the terror of all that stoode by It chanced that about the space of three houres after Saphira also came vnto Peter and the Apostles ignorant of that which had happened to her husband vnto whom Peter saide Tell mee Saphira solde yee the land for so much yea quoth shee for so much Why haue yee two thus conspired and agreed together to tempt the spirite of the Lorde Beholde the feete of them that haue buried thine husband are at the dore and shall carry thee out also And with that only worde of Peter not of any outward violence but of a spirituall feare she fell downe and gaue vp the Ghoste like as her husband before had done and this was done in the yeere of the worlde 4174. And the same men that caried her husband to buriall came and carried her out also and buried her beside her husband to the further terror feare of all hypocrits dissemblers distrusters in Gods prouidence Church robbers and lyars Act 5.1 c. Sarai or Iscah or Sarah Serah Sherah Sara Sarra sig my Princesse or Ladie my Lorde or Prince the Prince or song of the Lord the Lordes gate regard value or headheare my song the Lordes goat barley the Lord of spirites a Leaper Hornet a woman after Ischa Shee was the daughter of Haran borne in Ur in Chaldea in the yeere of the worlde 2018 the sister of Lot and Milcha and wife of Abraham her fathers halfe brother which mariage within the degree of consanguinitie was after forbidden in the Leuiticall lawe Leuit. 18. And Sarah being a faire woman as shee trauelled with her husbande towards Egypt by the way made this couenant with her husbande for his fafetie as shee thought but to the great perill of her honestie that she would call him brother and not husband say wheresoeuer she became that shee was his sister and not his wife So
chiefest midwiues of the Hebrue women in the lande of Egypt vnto whom king Pharao in his cruel rage against the Israelites and the children of God gaue this commandement saying when yee doe the office of a midwife to the women of the Hebrues or Israelites and set them on their stooles or seates whereupon they satte in trauelling of childe If it be a sonne then ye shall kill him but if it be a daughter theÌ let her liue Notwithstanding these two midwiues feared God more then the king did not murther the infants of the women of Israel in y e birth as y t bloody butcher king Pharao had coÌmaÌded theÌ But coÌtrariwise preserued y e meÌ children still aliue which wheÌ y t tyrant the king vnderstood he sent for these two good midwiues rebuked theÌ saying why haue ye preserued aliue y e meÌ childreÌ coÌtrary to my coÌmandment But the Midwiues made their excuse and answered the king saying Because O king quoth they the Hebrue women are not like the women of Egypt for they are more strong and sturdie women and liuelie and quicklie deliuered yer the Midwiues come at them Which answere the tyrannous king well allowing of when he saw he could not preuaile by that craft he burst foorth to open rage against Gods people and commaunded all his people that they should cast euery man childe of the Hebrue women into the riuer but to reserue euery maidechilde aliue But as touching this act of Shiprah and her fellow Midwife as their disobedience heerein to the king was lawfull enough so their dissembling and lying in their excuse so vnto him was euill howbeit because the Midwiues feared God therefore God made them houses and prospered them that is God rewarded their constancie not their lying and blessed and increased the families both of the Midwiues and of the Israelites by their meanes so that the people of Israel multiplied and were very mightie Yea by their meanes that notable member of Gods Church and holy man of God Moses was preserued by whom God deliuered his people out of the oppression and slauery of that Tyrant Pharo to his vtter destruction in the redde Sea Exod. 1.15.16 c. Shuah or Sua or Suaa sig crying sauing mightie honorable regardful of the sauiour lowlinesse studie speech budding praier She was a Cananitish woman borne the daughter of one Suah or as some thinke of Hirah an Addulamite and became the wife of Iudah the sonne of Iacob which affinitie notwithstanding was condemned of God so shee bare vnto Iuda three sonnes Er Onan and Shelah at a place called Chezib But because her two eldest sonnes were both wicked men in the sight of the Lorde therefore the Lorde slue them both to her great griefe And in processe of time shee also died after whose death her husband Iudah committed horrible incest with her daughter in lawe Tamar the wife of Er her eldest sonne to the slander of the Church and offence of the godlie as ye may reade Gen. 28. 1. Chro. 2.3 There was another woman called Shuah which was the daughter of Hebar the sonne of Beriah the sonne of Ashur and who also was the sister of Iaphlet Shomer and Hotham 1. Chr. 7.32 Susanna or Suesâhanna sig a Lilly a Rose Mirth his Lilly grace or Lady her grace and good behauiour louely fauourable c. Shee was the daughter of Helchias of the tribe of Iuda and wife of Ioachim a very great riche man and of high reputation and honour among the Iewes in Babylon where hee dwelt Nowe shee beeing a very fayre woman well brought vp and instructed by her parentes in the law of Moses one y t feared God In the same first yere that she was married there were two Iudges made of y e Ancients of the people which resorted muche to her husbande Ioachims house because hee was the most honorable of all others and all they of the Iewes which had any thing to doe in the lawe came thither also vnto them to haue their matters hearde and decided These two Iudges beeing wicked men were so wounded with the loue of Susanna and burned so in lust towards her both at one time vnwitting one to the other that they wist not what to doe but neither durst tel the other his grief nor yet for shame vtter their inordinate dotage and lust vnto her And so on a day when they had sate long in Ioachims house about matters of the lawe and waited for to haue their purpose on Susanna and coulde not they brake vp and went home to dinner And at their returne againe togethers the one brake to y e other their whole minds appointed a time when they mighte take her alone And when they had espied out a conuenient time y t Susanna went into a faire garden that shee had adioyning vnto her house as her manner was there to walke euer about noone when her husbandes Clients were all gone home to dinner with two of her maidens onelie accompanying her there to walke wash herselfe in the heate of the day Behold these two olde lechers hid them selues in the garden against her comming And assoone as her maidens had shut the garden or orcharde dore and were gone for oyle and sope for their mistres as shee had commaunded them These two wicked Elders or lecherous Iudges who had lyen there priuilie hid vnknowen to Susanna and her maidens like two neighing horsses came vpon her now beeing all alone and saide Beholde the garden dores are nowe shut that no man can see vs and wee burne in loue with thee therefore consent vnto vs and lye with vs if thou willt not wee will beare wtinesse against thee that a young man was in the Orchard with thee and y t therefore thou sentest away thy maydens from thee because thou wouldest commit adultery with him And then Susanna sighed and saide Alas I am in trouble on euery side for if I followe your mindes and doe the thing it will bee my death And if on the other side I consent not vnto you nor doe it not yet can I not escape your handes Well it is better for mee to fall into your handes without the deede doing then to sinne in the sight of y e Lord by doing it And with that shee cryed out vpon them with a loude voice And the olde lechers cryed out as fast against her which clamour on both parties was so great that it was hard among her seruants without which ranne to the garden dore and burst it open for hast to see what the matter was And when the seruants had heard the elders false report of Susanna they beeing a little too hastie in beleeuyng so false a reporte of their mistres were greatly ashamed of her for there was neuer suche a report made of Susanna before So on the morrowe after these two wicked Iudges full of mischeuous imaginations againste Susanna came to Ioachim her husbandes house as the manner
malice he possibly coulde against him And after that he was inuited with the king to Hesters feast he for ioy that he was so highly in her fauour also as he thought went home and called for zeresh his wife and all his friendes and told them all howe the king had preferred him to honour aboue other and especially how that Hester the Queene had byd no man to her banquet but the king saue him onely but sayeth he to his wife all this doeth nothing auayle me nor doe me any good so long as I see y t malepart Iew Mordicay sit stil at the kings gate doe me no reuerence as I passe by Then zeresh his wife being a wicked woman gaue him as wicked counsel against Mordicay and sayd Let them make a Gibet or a payre of gallous fiftie cubites high and to morow speake vnto the king that Mordecay may be hanged theron Then shalt thou goe ioyfully w t the king vnto the Queenes banquet which wicked aduise counsel was no sooner geuen but Haman her husband as speedily put it in practise caused a most huge paire of gallous to be made set vp for Mordicay But wheÌ he came to y e king thinking to haue begged Mordicay to be hanged God in y e meane time had so wrought in y e kings heart to promote Mordicay that HamaÌ coÌtrary to his expectatioÌ was coÌmanded by y e king to doe Mordicay al y e honor he might as vnto y e kings chiefest friend But wheÌ he had done y e thing went so neere his heart that he hasted home again very sorowful sad told zeresh his wife his frieÌds al y t had befallen him quite coÌtrary to his hope theÌ said his wife zeresh vnto him if Mordicay thine enemy be of y e seed of y e Iewes before whoÌ thou hast begun to fall thou shalt not preuayle against him but shalte surely fall before him And as God put in the mouth of this wicked woman to speake euen so indeed y e Lords decree came to passe against her husband For afterward he was hanged vpoÌ the same gallous that shee caused him to make for Mordicay together with her 7. soÌnes also at one time she her selfe turned out of house home all that euer shee had confiscate geueÌ to Q. Hester as appeareth in the storie of Esther at large Esther 5.10.14.6.13 Zeruah or Serua sig a woman Leaper or hornet She was y e wife of one Nabat an Ephrathite of zerida bare vnto him a sonne called IeroboaÌ wheÌ her husband was dead she a widow because her sonne was a maÌ of streÌgth and courage she preferred her soÌn into y e seruice of king Salomon where in proces for his wisedome and valiantnes he became surueyour of the kinges workes for y e tribe of Ephraim Manasses but at the last for the great offences of y e king God among other enemies raysed vp this hir sonne Ieroboam to rebel against the king his maister and after his death aduaunced him to the kingdome of Israel 1. King 11.26 Zeruiah or zaruia or zeruah or Serua or Seruiah with an S. si bound griefe distresse or trouble of the Lord binding vp framing shaping c. She was the daughter of Ishai or Nahash Dauids father sister to Dauid Abigail mother of Abishai Ioab and Asael 3. valiant captaynes worthy men of the tribe of Iuda 1. Chro. 2.16 2. Sam. 17.25 Zibiah or zibia or Sebia sig a prickette fayre chiefe standing to the Lord willing She was a woman of Beersheba and wife of Ahaziah king of Iuda mother to Ioash the good king of Iuda who repayred the temple of the Lord which Athalia and her childreÌ had broken downe spoyled and restored the true religion that Athalia had defaced and set vp Idolatry 2. Chro. 24.1.6 2. King 12.1 Zilla or Sella sig a shadow a rosting a scorching a tingling a setting vp a treading downe a comparing a wicker basket She was one of the two wiues of Lamech the sonne of Methushael the mother of Tubalkain the cuÌning smith brasier of his sister Naamah her mates name was Adah who seeing that all men hated their husbande for his crueltie were afrayd least at one time or other he should be killed Gen. 4.19.22.23 Zilpah or zelpah zelphan sig the rewme nought worth the despising of the mouth a slauering mouth She was the maid seruaunt or handmayde of Laban whom he gaue to Lea his youngest daughter the wife of Iacob to be her handmayd and when Lea had left bearing of children she gaue her mayde zilpha vnto her husband Iacob to wife who bare vnto her 2. sonnes called Gad and Assur which afterward were two of the ten tribes of Israell Gen. 29.24.30.9 c. Zipporah or Sephora sig his bird fayrenes pleasing a sparrow a trumpet wel doing goodnes fayre early a Goate She was one of the seuen daughters of Reuel or Iethro or Hobab Prince of Midian or Ethiopia who comming with her sisters to draw water at a well and fill the troughes for to water their fathers sheepe were resisted by Shepheardes that droue them away Howbeit beyng rescued by Moses that sate there at the wel as a banished man driuen out of Egypt who rose vp and defended them they drew water enough and watered their sheep they returned home againe their father there seeing them come sooner then they were woont to doe asked of them how chaunce they had done so quickly A man of Egypt quoth they deliuered vs from the hands of the Shepheards and also drewe water ynough and watred our sheepe TheÌ their father to declare his thankfull mynde was desirous to recompence the benefite and good turne done by Moses vnto his daughters and saide vnto them where is he Why haue yee so left the man call him that he may eate and drinke with vs. So they went and called Moses who agreed to dwell with their father And at the last their father gaue this his daughter zipporah vnto Moses to wife vnto whom she bare 2. sonnes the one called Gershon the other named Elezer And when it pleased God to call Moses from keeping his father in lawes sheepe out of Ethiopia of Midian to goe into his owne countrie Egypt to deliuer his people from the tyranny of Pharao he tooke his wife zipporah and her two sonnes with him and returned towards Egypt And as he was by the way in a common Inne God punished Moses so with a sore sicknesse for neglecting his sacrifice of circumcision for he had not as yet circumcised his sonne as God had appointed that he had almost killed him with death Then zipporah his wifâ seeing that her husbande for sicknesse coulde not and GOD euen then required it to be done as an extraordinary acte of a woman not to bee followed of anye other women in baptising their owne children tooke a sharpe knife and
and cannot goe backe O my father quoth shee if thou hast opened the mouth so vnto the Lord doe with me as thou hast promised seeyng that the Lorde hath auenged thee of thine enemies the children of Ammon Howbeit yet before thou performe thy vowe doe thus much for me suffer me I pray thee for the space of two monethes that I may goe to the mountaines and bewayle my Uirginitie together with my fellow Uirgins so Ieptah gaue her leaue sent her away And she went with her companions and lamented her Uirginity vpon the mountaynes because it was counted a shame in Israel to die without children And after the end of two moneths she returned againe vnto her father who slue her and sacrificed her according to his vowe that he made And euer after it was a custome in Israel that the daughters and virgins of Israel went yeere by yeere to lament the death and Uirginitie of the daughter of Ieptah the Gileadite foure dayes in a yeere vppon the mountaynes Iudges 11. 34. c. Ieroboams wife Ieroboams wife when her sonne Abijah fell sicke at her husbands request tooke a present of ten loaues cracknels a bottel of hony as y e custome was and because she would not be knowen to be y e Queene shee disguised herselfe and so went vnto Syloe to the Prophet Ahiiah and there feining her self to be another woman then the wife of Ieroboam she asked counsel of him what should become of the young maÌ her sonne whether he should liue to succeed his father in the kingdomâ or die of that disease But the Prophet albeit he was blynde and his eyesight decayed for age yet hauing her coÌming vnto him reuealed by God before hande and her craft and subtletie disclosed vnto him ere she came so soone as he heard the sound of her feeete as she came in at his dore he sayde Come in thou wife of Ieroboam why feynest thou thy selfe to bee another then the wife of Ieroboam I am sent to thee with heauy tydinges Goe tell thy husband thus saith the Lord that forasmuche as I haue exalted thee whiche wast but a seruant to SalomoÌ froÌ amoÌg y t people haue made thee Prince ouer my people Israel c thou hast not kept my coÌmandements but done euill aboue all other kinges y t were before thee in coÌmitting abhominations setting vp Idolatry not only sinning thy self but making other to sinne Therefore beholde I will bring this euill vppon the house of Ieroboam for his sinnes namelye I will cutte off from him all that pisse against the wal that is euery male euen to the dogges aswel of them y t are shut vp in prison and strong holdes as at libertie and abroad yea I will sweepe away his posteritie as a man sweepeth awaye dounge or dyrte till it bee all gone And the dogges shall eate them that dye in the Citie and the fowles of the ayre deuoure them that die in the fielde for the Lorde hath sayde it Up therefore and gette thee to thine house for when thy feete enter into the Citie thy childe shall die and all Israell shall mourne for him and burye him For hee onelye of Ieroboam shall come to the graue because in him there is founde some goodnesse towardes the Lorde God of Israell in the house of Ieroboam So Ieroboams wife with a heauy cheere departed and came to Terzah where shee dwelt and when she came to the threshold of the doore ready to enter into the house the young man her childe died and they buryed him and all Israell lamented his death euen according as the Prophet from the mouth of the Lorde had foretolde her 1. King 14. Widow of Ierusalem There was a certeine poore widdow in Ierusalem who beeing in the Temple at the time when the rich men and people cast in theyr almes into the tresorie to the reliefe of the poore came also and caste in two mites which make a quadrin or halfe a farthing into the treasorie with the rest of the people whome when Iesus sitting ouer against the treasorie sawe and behelde hee to shewe hee esteemeth our giftes or almes deedes by the hearts ready wil and affection of the giuer and not by the quantitie or value of the thing giuen commended this poore widows offring liberallitie aboue the rich mens saying vnto his Disciples that were about him Uerily I say vnto you that this poore widdow hath cast more into the offrings of God theÌ all they which haue cast into the treasorie for they all did cast in of their superfluitie but she of her pouertie did cast in all the lyuing that she had Mark 12.42 Luk. 21.1 Iobs Wife Iobs wife seeing her husband visited by the hande of God and grieuously plagued with botches and byles from toppe to toe beganne to loathe and dispise him because of the loathsomnesse and continuaunce of his diseases And being stirred vp of Sathan as an instrument to âempt her husband Iob as Eue was to tempt Adam she knowing death to be appoynted for the blasphemer most impatiently and wickedly sayde vnto her husbande Doest thou continue yet in thine vprightnesse curse God and die as though she would haue sayde what gaynest thou to serue God seeing hee thus plagueth thee as if he were thine enimie Blaspheme Gods name by curssing and denying him so shalt thou bee stoned to death by iudgement of the law and be quicklye ridde of this payne wherein most loathfully thou languishest But Ioab like a most quiet and pacient man teaching her and vs all paciently to endure the crosse of affliction and hande of God sayde vnto her O wife thou speakest like a foolishe woman What shall we receyue good at the hande of God and not receyue euill also Iob. 2.9.10 L There was a certeine Ladye a noble Gentlewoman which for her excellent vertue and deuout godlinesse in religion and bringing vp her children in vertue and learning accordinglye was had in great reputation and worthily honoured of all men especiallye of the Apostles Insomuch that S. Iohn not for anye worldly or priuate affection but according to godlinesse so loued this Lady that to her perpetual prayse and all other womens good example by imitating her vertues hee wrote a learned Epistle to her and her children as an electe and most noble Ladye wherein hee reioyced greatlye as all godlye men doe that hee founde her and her children walking in the trueth of Christes Gospell and shunning the by pathes of errour superstition and idolatrie exhorting her most friendely and christianlye therein that as she had begunne to loue and imbrace the Gospell so she and her children would still loue and continue in the constant profession of the same doctrine of Christ which she and her children to fore had learned And warneth her and them also to beware of deceiuers and to haue nothing to doe with false preachers and teachers 2. Iohn 1. The description of the woman called
wife And afterward at the time appoynted his wife bare a sonne and called his name Sampson and the Lord blessed him and the spirite of the Lorde so strengthened him that he grew became a mightie strong man in the house of Dan. And when he fell in loue with a woman one of the daughters of y e Philistines in Timnah he came told his father and his mother and asked their counsels first saying I haue seene a woman in Timnah of the daughters of the Philistines nowe therefore geue me her to wife but his father and mother not knowing that this was the secret worke of y e Lord in Samson did iustly reproue their sonne Samson sayd is there neuer a wife among the daughters of thy brethren and among all my people for thee to take but thou must goe to take a wife of these vncircumcised Philistines No said Sampson geue me her for she pleaseth me well then his father and mother went with him to Timnah where by the way he killed a young Lion that roared vpon him without any weapon neuer told his father and mother what he had done wheÌ his father mother were come to Timnah to coÌmune talke of y â matter w t the frieÌds of the womaÌ which was so beautiful in SaÌpsons eyes SaÌpson their soÌne weÌt vnto y e dead carcas of y e lyoÌ which he had slaine therein finding a swarm of bees honie in y e lyons body tooke therof in his haÌd came to his father mother gaue vnto theÌ to eate but told theÌ not where he had it so y e matter of mariage being bargained vpoÌ by his father mother y e womaÌs friends they married their soÌne SaÌpson at his own liking choyse after y e wedding feast as y e maner is his father mother returned home to their own house in Zorah neere to Eshtaol Iud. 13.14 Michas mother Michas mother being an old Idolatresse and supersticious woman dwelling in mount Ephraim in the dayes of Othniel Iudge of Israel on a time was robbed by her own sonne Micha of a xi hundred shekles of siluer which amouÌteth in our monie to y e suÌme of lxxxi pouÌd xiii â iiii â or there about which she had laid vp of purpose to make an Idoll therwith And wheÌ she missed her siluer shee so cursed baÌned y e theefe y t had takeÌ it away in y e hearing of Micha her soÌne y t he could not choose for his mothers quietnesse sake but confesse the felony bewray himselfe vnto her that he was the theefe and therefore sayde vnto his mother The xi hundred shekles of siluer which were taken froÌ thee for the which thou curseât and spakest so ill euen in my hearing behold the siluer is with me I tooke it and haue it yet in my possession Then his mother was glad to heare that newes and reioyced greatly saying vnto her sonne Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother shee saide vnto him I had dedicated this siluer to the Lorde of mine hand for thee my sonne to make a grauen molten Image thereof Now therefore I wil giue it thee again so coÌtrary to y e coÌmaÌdement of God true religioÌ she took 200. of y e shekles of siluer gaue theÌ to y e founder to make therof a graueÌ molteÌ image which being done she gaue it to y e idolater Micha her sonne with whom euer after it remayned to the offence destruction of many Israelits who therby forsooke the Lord his true worship fel to Idolatry Iudg. 17.1 Mourning witches There were among the Iewes at Ierusalem in old time certayne foolish womeÌ whoÌ of a superstition they especially appoynted hyred once a yeere yeerly to goe into y e teÌple there in y e night with fayned teares to mourne and bewayle the death of one Tammuze y e great prophet of y e Idols long since dead and buried which superstitious women mourners by reasoÌ of y e custoÌe in processe of time made an art occupatioÌ of fained mourning insomuch as they wer not only hyred at eueri calamity y t happened amoÌg y e people to lameÌt for y e same but also they taught their daughters other meÌ womeÌ to weepe mourne w t fayned teares for y e dead other their miseriesâ of w t superstitious Idolatrous womeÌ mourners y â Lord by his prophet Ier. in deriding mocking reproching his people y â Iewes who could not lameÌt their own sins speaketh thus Thus saith y t Lord of hosts take heede cal for y â mourning womeÌ y t they may come send for skilful womeÌ y t they may come and let theÌ make haste take vp a lamentation for vs that our eyes may cast out teares and our eye liddes gushe out of water for a lamentable noyse is heard in Sion crying how are we destroyed and vtterlye confounded for we haue forsaken the land and our dwellings haue cast vs out as though they were weary of vs because of our iniquitie as they did in the last Earthquake 1580. wheÌ the neighbors on both sides of the streetes ran out of their houses for feare they woulde fall vppon them and met to gether in the middest of the streetes amazed at the terrible iudgementes of God then presently shaking the earth and driuing them out the which day and time I pray God giue vs grace alwayes to remeÌber that with y e fiue wise virgins wee hauing bearing Lampes full of oyle in our hands we may so watch and expect the comming of the bridegroome that wee may bee readily prepared to meete him and be found worthy through his merites to returne with him vnto the wedding Therefore heare the woorde of the Lorde yee women and let your eares regard the wordes of his mouth and teach your daughters to mourne euerye one her neighbour to lament for death is come vp into our windowes is entred into our palaces to destroy the children without and the young men in the streetes c. Iere .9.17.18.20 Agayne the Prophet Ezechiel was shewed in a vision y e superstitioÌ abhomination of these Idolatrous women as they sate in y e temple of Ierusalem saying And y e Lord caused me to enter into the entry of the gate of y e Lords house which was toward y e North behold there sate a woman mourning for Tammuze Ezech. 8.14 Let mothers reade this after the death of their children especially newly married and be comforted Mourning mother As I lay in a traunce in the field saith Esdras I sawe in a vision a woman which mourned sore and lamented with a loude voyce and was grieued in heart and rent her cloathes and shee had ashes on her head Then I left my thoughts where I was occupied and turned me vnto her to
it more greeuously that their mother had so often mocked him so he caused her youÌgest sonne to be most cruelly handled put to death then any of his brethreÌ And last of all after her sonnes were this all slayne and martyred She also their mother suffered death martyrdome paciently constantly holily dyed in the same opinion and religion for mainteining of the law of God 2. Mach. 7. Ioseph fol. 202. Machabites There were also before these two other women of the Machabites who because they had circumcised their sonnes according to Gods law contrary to the commandement of this cruell tyrant Antiochus were brought forth with the babes haÌging at their breasts and after they had ledde them rounde about the Citie for example to others they were cruelly âast downe headlong ouer the walles with their children sucking at their breasts so both mothers and babes perished and were most butcherly slayne martyred for the lawes of their God 1. Mach. â 63â2 Mach. 6.10 N Widowe of Nahim In the Citie of Nahim a Towne of Galilie in the tribe of Isachar hard by Tyberias there was a certayne widowe who hauing but one onely sonne left her to comfort her after the death of her husband it pleased God that it fell sicke and dyed And as she was following the corse out of the gates of the Citie to the buriall so it was that Iesus by Gods prouidence came and met her and when the Lorde saw her mourne and take her sonnes death so heauily as she had great cause he had compassion on her and sayde vnto her Woman weepe not and commaunding them that bare the corse to stand stil hee went and touched y e coffin sayde vnto her dead sonne Young man I say vnto thee arise with y t onely word of Christ her dead sonne sate vpright in y â coffin and began to speake Then Iesus delâuered him to his mother to her great comfort and his euerlasting glory Luke 7.11.12.13 P Pathroitesse In Pathros a Citie of Egypt there were certaine superstitious and Idolatrous women of the Iewes who when they heard the Prophete Ieremy from the mouth of the Lord preach vnto them there reproue theÌ for their Idolatry with many threatnings of Gods plagues to light vpon them vnlesse they did turne and repent in time These wicked women standing by set light by the threatninges of the Lorde vttered by his Prophet and most impudently answered Ieremias saying The worde that thou hast spoken vnto vs in the name of the Lorde we will not heare it of thee But we will doe whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of heauen and to poure out drinke offeringes vnto her as we haue done both we and our fathers our kings and our Princes in the citie of Iudah and in the streetes of Ierusalem for then had we plenty of victuals and were wel and felt no euill But since we left of to burn incense to the Queene of heauen and to poure out drinke offerings vnto her we haue had scarcenes of all things and haue been consumed by the sworde by famine And when we burne incense to the Querne of heauen and powred out drinke offerings vnto her did we make hâr cakes to make her glad and powre out drinke offeringes vnto her without our husbandes consent as if they shoulde say no wee did it by their sufferance where we may learne howe great daunger it is for the husbands to permitte their wiues to doe anye thing whereof they bee not assured by Gods woorde for if they doe their wiues thereby will take occasion to iustifie their doinges as these supersticious women here did for which folly wickednesse in the wife the husband shal assuredly giue an account before God who wil not onelie punish the women but their husbands also which haue suffered this superstition and errour in their wiues without reprehension Then the Prophet Ieremy perceiuing these Idolatrous women to esteeme religion by their bellie and so greatly to dishonour God by attributing his woorkes to their Idolles and seeyng their extreeme madnesse and impudencie that they were fallen into by declyning froÌ GOD to followe their owne fancies euen to iustifie their idolatry and wickednesse in woorshipping the sunne moone and starres against GOD and his Prophetes The Prophete I say spake againe vnto the women and their husbandes gaue them this aunsweare and sayde Heare the woorde of the Lorde yee women thus saieth the Lorde Forasmuch as yee and your wiues haue committed double euill in making wicked vowes in performing the same spoken with your mouthes and fulfilled them with your handes saying We will performe the vowes that we haue vowed to burne incense to the Queene of heauen and to powre out drinke offerings vnto her Therfore beholde I haue sworne saith the Lord by my great name that my name shall bee no more called vppon by the mouth of any man or woman in Iudah in the land of Egypt as to say the Lorde liueth yea beholde I will watche ouer them for euill and not for good and all the men women children of Iuda y t are in Egypt shal be consumed by y e sword famine til they be vtterly destroyed c. Iere. 44. Also Ier. saieth y t in Babylon there were certaine superstitious Idolatrous women and the menstruous women and they that lay in childbed came and brought giftes to the Idols of siluer gold and wood touched the sacrifices offered to Idolles whiche giftes so offered the Priests gaue vnto their wiues to cloath them and their children and to lay vp to vse at their pleasure but vnto the poore and sicke they gaue nothing Baruc. 6.27.28.29.32 Pharaos daughter Pharaos daughter after that her father the king of Egypt had moste cruelly caused the Hebrewe women to cast their men children into the water to be drowned vpon a tyme went downe to washe her selfe in the same Riuer whereinto their children were throwen and as she walked by the Riuer side she espied an Arke or Cradell of wickar lying among the bulrushes and sent one of her maydes that were there with her to fetch it and draw it out of the water and wheÌ they brought it vnto her shee opened it and when shee sawe therein a fayre young babe and a man childe and heard it crie and make pitious mone for the mother and sustenance shee had compassion on it and saide surely this is one of the Hebrues children Then the childs sister Miriam standing a farre off to watche what woulde become of the childe seeing it so taken vp by women ran vnto them and not reuealing vnto them whose childe it was saide to Pharaos daughter shal I goe and call vnto thee a nurse of the Hebrewe women to nurse the childe yea quoth Pharaos daughter goe So the mayde went and called Iochebed hers and the childes mother to whom Pharaos daughter sayde Take this childe away
his face that he was the murtherer of her husbande and her father and now last of all of her sonne to whoÌ the king aunsweared neither good nor bad From that day forewardes there was perpetuall hatred betweene Alexandra and Marimy and Riparim the mother of Herode and Salumith her sister that came of base and seruile blood After this Salulumith on a time perceiuing that the king detested Marimy tooke occasion to accuse Marimy of treason and that shee woulde poyson the king her husband which the king too lightly beleeuing to bee true at her false report commaunded Marimy to be brought foorth and to be beheaded in the citie And as she was brought foorth vnto the market place of the citie all the women of the citie followed her Alexandra her mother also cursed and rated at her saying come out thou y t hast abhorred conspired against the Lord. Alexandra wept also as though it had byn for the wickednes that her daughter had committed thinking surely to please the king by that meanes and to bleare his eyes if peraduenture he might suffer her to liue til she might haue opportunity to poyson him but all would not helpe for Marimy for all this was guiltlesse beheadded and put to death by the king her husband as you may reade more in her history Then the king repenting him of her death for loue of her he fel sick and being at deaths doore Alexandra his mother in law sought meanes how to poyson him which being vttered to the king he commanded to apprehend her to kil her which was done accordingly So was Alexandra also beheaded and put to death as appeareth in Iosephus fo 35.38.40.41.42.45.46.56 Anna of this name there haue bin many noble women one was a Iewe wife of Elcana and mother of Samuel as yee may reade in the Scripture another was an old widow prophetesse in Ierusalem in Christes time c. y e 3. was daughter to Isachar of y e tribe of Leui or as Damascen saith of y e tribe of Iuda was married to Ioachim of y e same tribe which being long barren at last brought foorth y e blessed virgin Mary after the death of Ioachim she was married to Cleophas and after his death to Solome Cooper in his dictionary Damascen Aristobulus wife the Queene vpon a false report geuen out against her good brother in lawe Antigonus commaunded him to be cruelly put to death in prison without knowledge of the king her husbands and his brothers mynd which cruell murder blooddy fact of hers hastened her husbands death speedily for being very sick before now for thought died Ioseph fol. 17. Afterward when her sonne Alexander fled to Alexandria and there was narrowly besieged pursued by Gabinius a Romain with a stroÌg army she like a good mother went forth to Gabinius weeping and besought him y t he would not destroy her sonne so for her sake Gabinius spared her sonne Alexander did him no harme Ioseph fol. 30. Arsinoe was the daughter of Ptolome sister to Philopater who going to warres against Antiochus w t her brother Philopater as they fought fiercely together Arsinoe weÌt diligeÌtly about her meÌ weeping pitifully with her haire about her shoulders desired theÌ y t they woulde helpe her fight valiaÌtly promising to giue vnto euery of their wiues childreÌ if she had the victory 2. pounds of gold Thus by her meanes it came to passe y t their enimies were ouerthrowen her brother Philopater got y e victory ouer Antiochus as yee may reade more at large in the 3. booke of the Machabees fol. 1.2 3. Beronice who was sister vnto king Agrippa wheÌ she came by chance to Ierusalem of deuotion to visite the holie place sawe one Florus president aâd captayne of the Romaines most greeuously and violently to oppresse the people of the Iewes and for payment of exactions and tollage to slaye manye of them euen at the entraunce of the Temple Shee came foorth weeping vnto Florus that furious wretche and besought him to bee fauourable and spare the people for shee pitied them very greatly but Florus relented nothing But when she was departed from him he flouted and mocked her although she wâre the kings sister and that in the temple of the Lord to her great discomfort Afterward Eliasar the seditious people hauing gotten y e rule of the citie Ierusalem not only furiously set a fire the king Agrippas house and all therin but Beronices house also the kings sister they burnt to the ground deuided the spoyle amoÌgst them as yee may reade in Iosephus fol. 64.68 Cleopatra Queene of Egypt wife vnto Marcus Antonius a noble man of Rome hauing receyued letters of ayde from Alexandra made this comfortable aunsweare agayne in another letter If thou canst finde the meanes to come to me secretly thou shalt perceyue what I will doe for thee After this Marcus Antonius her husband being made next vnto the Emperour Augustus and sent by him to warre vpon the kings of the West countries as hee that raigned in Egypt nowe by his wiues Cleopatras prouocation hee rebelled against Octauian Augustus his maister and made warre with him both by Sea and by land and ioyned in league with Herode king of the Iewes But at the last her husband being slain and dead by Octauians host comming by ship to the Isle of Rhodes Herode escaped hauing reconciled him selfe to Octauian Then they went both together towards Egypt to be reuenged vpon Cleopatra as she that was the only cause of her husbands conspiracie and rebellion by inciting him therevnto But saith Iosepus that wicked woman when she saw her city to be ouercome put out her most precious apparrel sitting vpoÌ y e throne of her kingdome commaunded a Uiper to be brought vnto her which assoone as she had suffered to sting her brest she died As Octauian Augustus came to the place saw her sit there he reioyced that he might be reuenged of her coÌmanded to thrust her from her throne but wheÌ they came to her found her dead it displeased Octauian the Emperor and grieued him very sore Iosph 40.44 Deboras saith Iosephus a prophitesse by her prayer brought to passe great health in Israell so did diuers other iust and godly women which by their prayers obteyned many thinges at Gods hand Iosephus fol. 184. Hyrcanus wife the Queene being a widowe was banished from Ierusalem by her owne sonne Aristobulus together with Alexander her youngest sonne Ioseph fol. 17. Hasmonais maide being very well beloued of one Herod the seruant also of the said Hasmonai that killed her maister and the whole familie saue this maide whom he loued and vsurped the kingdome ouer Israel When shee sawe that her maister and all his familie were dead and shee onely left aliue shee distrusting Herodès crueltie went and clymed vp to the toppe of an house saying There is no body left aliue of my
with hardened heartes they say why shoulde wee not be like to our fathers in crueltie For our father Abraham when as he had but one only sonne he went to sacrifice him to the Lord whom in deed I doe not reprehend for this fact for why I knowe not the misterie thereof albeit I marueile howe he had no pitie on his sonne I haue heard also of a certayne king of theirs called Gefta who the same day hee went forwardes to the warres made a vowe to God that he would offer a sacrifice if hee shoulde haue good successe in his warres And when hee returned from the warres hee offered to God his onely daughter and so perfourmed his vowe that he had vowed vnto God And hereby I knowe they are men of a stubborne spirite for what so euer it giueth them in their heades to doe that they thinke must needes bee done and they are a noughtie people and most heynous sinners Wherefore except thou wilt deliuer them vnto mee I will giue ouer the warres For I will not be slayne with them without all iudgement When Titus had thus sayde hee battered the wall of Hierusalem with an yron Ramme and cast it downe Then came foorth many of the Nobles of the Saduces vnto him and made peace with him Pheroras wife hauing had a vyall of poyson whiche Antipater bought as hee went to Rome and sent vnto her husbande to keepe for him till his returne In the meane while her husbande Pheroras dyed And when Antipater came home agayne from Rome Pheroras wife and hee fell at variaunce insomuch that shee obiected vnto hym that hee was the cause that her husbande Pheroras was banished the kinges presence the sorrowe whereof was his death On the other side Antipater went about to accuse her sowing discorde betweene her and the king to sturre him agaynst her Hee suborned also a certaine Eunuche or gelded person to goe vnto Herode the king and enfourme him howe that at what time as hee tooke displeasure with Pheroras his brother and banished him his presence Pheroras procured a strong poyson and gaue it to his wife commaunding her to destroy the king therewith The king hearing this was wroth with the Eunuch and sayde I searched for that venome long agoe when it was noysed that my housholde seruauntes woulde haue giuen it mee to drinke but I coulde not finde the thing to bee true Yea I haue been too rashe in such matters For I put my wife Marimi to death without a cause and Alexandra my mother in Lawe with my two children When Antipater hearde that the king credited not the Eunuche hee made suite to the king to sende him to Octauian the seconde tyme for hee was afrayde for the viall that was in Pheroras wiues house Hee had written also with his hande howe that hee sent it intending therewith to poyson the kings sonnes children but hee that prepareth a pitte for other oft times falleth into it him selfe and desiring the king to sende him hee let him goe After this the king commaunded to make searche if the Eunuches woordes were true or no He sent first for Pheroras housholde seruauntes examined them whether euer they coulde perceyue that Pheroras was in minde to hurt him They all sware no. Then the king commaunded to scourge them very sore but they confessed nothing although some dyed vnder their handes in the examination Some he ordered with diuers kindes of tormentes of some hee caused to plucke out all their teethe And as hee had scourged a certaine woman seruaunte whiche had beene verye trustie to Pheroras at length when shee coulde no longer stande for strokes shee cryed out and sayde The holy and blessed God reuenge vs of Rostios the kinges wife which is the cause of this The king hearing these wordes badde let her alone shee will disclose all Then spake shee Antipater made feastes euery foote for thy brother Pheroras and him selfe And as they eat and dranke they deuised howe to poyson thee especially when as Antipater was going to Octauian For they sayde except wee destroy him hee will destroy vs as hee hath done all the children of this house Moreouer hee loueth the children of his sonnes that were put to death whiche growe apace and it is possible hee may alter his minde and make one of them king Antipater also saide to thy brother The king makes as though hee hee were much my friende but I trust him not Hee gaue me sayth hee an hundred pounde weight of golde but all that satisfieth not mee When the king heard this hee told howe he had giuen Antipater this golde secretly The woman sayde moreouer There is yet a vyall of strong poyson in my mistresse house that thy sonne sent out of Egypt With that the king sent straightwayes to Pheroras wife that shee shoulde bring him the vyall of poyson her owne selfe but when shee espied the kinges Eunuches come to fetch her whether shee woulde or no shee gate her vp to the toppe of the house and cast her self down headlong to kill her self because she would not see the king nor abide his torments Yet shee died not thereof Wherevpon the kinges messengers brought her in a horselitter and set her before the king Then shee confessed vnto him howe Antipater his sonne had conspired with Pheroras his brother to kil him with a stroÌg poyson that hee had bought in Egypt and sent it to Pheroras her husbande to keepe when hee went to Octauian And howe that Pheroras being at the point of death repented him thereof charging that wee shoulde neuer giue that venome to Antipater but powre it out vpon the grounde that the king might not bee poysoned therewith and I did as he badde me cast it out all saue a litle that I kept in the glasse bottome For I euer feared that which is nowe come to passe Then at the kinges commaundement the viall was brought forth before him and there was a litle of the venome left wherefore they gaue better credite to her woordes so the king was content and bad his phisitions heale her and shee recouered Ioseph 55.56.57 Pheroras maide seruaunt that disclosed the treason of Antipater to poyson his father king Herode of her read next before in Pheroras wiues storie and howe shee was handled before shee woulde confesse it c. Ioseph 56.57 Rostios was one of the wiues of Herode king of the Iewes and the mother of Antipater that woulde haue poysoned his father as yee may reade at large before in Pheroras wiues storie Ioseph 56 Salumith was the daughter of one Antipater and Kyparim his wife and sister to Pheroras and Herode which Salumith came but of base blood of her malice and spitefull dealing towardes Marimi reade more at large in the storie of Marimi Ioseph 25.42.43.44 45. Schimeons mother and wife were killed both by the sayde Schimeon the mother first least shee shoulde entreate him for the children and bee sory for their sakes Then his wife came running of her owne accorde and helde her necke downe to the sworde least shee shoulde be constrayned to see her children die and last of all hee slue him selfe as yee may reade more at large in Ioseph fol. 72. There was another woman that was the wife of a cruell Cutte-throate amonge the Iewes called Schimeon who liuing like an outlawe and his wife dwelling in Ierusalem at the last she fled out of the Citie with her men and women seruauntes towardes her husband for feare least she should be slayne for her husbandes cruelties sake if shee should haue tarried at Ierusalem but as she passed by where Iehochanan lay in ambushment for to take her husband her he tooke brought againe to Ierusalem not a little proude of such a pray thinking nowe we shall haue Schimeon at our pleasure seeing we haue his wife our prisoner hee loueth her so entirely that hee will doe for her sake whatsoeuer we will haue him This came to Schimeons eare who had taken at that time many of Iehochanans men and cutte of their right hands sending them so with shame to Ierusalem to their maister Hee sent moreouer Embassadours to Iehochanan willing him to send him his wife in suche sorte that shee might come to him with all that was hers or if he refused to doe it he should be the extreemelier handled for he would take the towne ere it were long and to Iehochanans shame cut of the hands and legges of all them that did inhabite it IehochanaÌ hearing this was sore afrayde and all they that were with him and therefore they sent him his wife whereupon Schimeon kept him still without the Towne and playde the tyrant without as fast as Iehochanan did within rauishing the Israelites wiues before their faces shedding innocent blood vnmercifully Iosephus 134. Iosephus reporteth that at the siege of Titus and Uespasian against Ierusalem the men souldiers were so scant and destroyed that the women were faine to defend the walles where it chaunced that a greate stone shotte by the Romaines hit a woman with childe with such a violence that it passed through her bodie and carried the child with it by the space of halfe a myle FINIS Imprinted at London at the three Cranes in the Vintree by Thomas Dawson for the assignes of William Seres 1582.
THE SIXT LAMPE OF VIRGINITIE Conteining a Mirrour for Maidens and Matrons OR The seuerall Duties and office of all sorts of women in their vocation out of Gods word with their due praise and dispraise by the same togither with the names liues and stories of all women mentioned in holie Scriptures either good or bad verie necessarie pleasant and profitable for all women to read and vse both for instruction and imitation Newlie collected and compiled to the glorie of God by T. B. Gentleman Ecclesiasticus 26 19. Perpetuall are the foundations that are laid vpon a strong rocke so are the commandements and precepts of God in the hart of an holie woman 1582 THE SIXT LAMPE OF VIRGINITIE ¶ Of Virginitie and the state of single life together with the dutie of Virgins of Maids or single Women NOw concerning virgins or the state of Uirginitie I saith S. Paule haue no commandement of the Lord yet giue I mine aduise counsell as one that hath obteined mercie of the Lord to be faithfull or beléeued I suppose therfore that the single life is good for the present necessitie in these afflictions and persecutions of the Church I meane that it is good for a man so to be single or a woman to be a virgin Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou marie and takest a wife thou sinnest not And if a virgin marie she sinneth not neuerthelesse such shall haue trouble in the flesh as worldlie cares of their children and familie but I spare you in wishing that you men could liue without wiues and you virgins without husbands And this I saie bicause the time is short the fashion of this world goeth awaie and I would haue you without care For the vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world onelie apperteining to this present life how he may please his wife There is difference also betwéene a virgin and a wife the virgin or vnmaried woman careth for the things of the Lord that she may be holie both in bodie and in spirit and attaine vnto it sooner than the maried wife bicause she is without cares but she that is maried careth for the things of the world how she may please hir husband And this I speake for your owne commoditie or profit not to intangle you in a snare not to bind your conscience to single life For that were presumption but for comlinesse sake that ye might folowe that which is honest and that ye may cleaue fast vnto the Lord without separation But if anie man thinke that it is vncomlie for his virgin if she passe the flower of hir age or time of mariage then and néed so require that she should marie to auoid fornication let him doo what he will he sinneth not let them be maried Neuerthelesse he that standeth firme in his hart and is fullie persuaded that he hath no néed but hath power ouer his owne will and hath so decréed in his hart that he will kéepe his virgin he doth well For the fathers will dependeth on his childrens will in this point of mariage insomuch as he is bound to haue respect to their infirmitie neither can he iustlie require of them singlenesse of life if they haue not the gift of God so to liue So then he that giueth his virgin to mariage doth well but he that giueth hir not to mariage doth better and more commodious for his children in preseruing them from cares The wife is bound by the lawe of matrimonie as long as hir husband liueth but if hir husband be dead she is at libertie to marie with whom she will onelie in the Lord but she is more blessed if she so abide in my iudgement and I thinke that I haue also the spirit of God 1. Cor. 7 25,26 c. Where note that S. Paule doth not here prefer single life as a thing more holie than mariage but in respect and by reason of the incommodities which mariage hath more than the other neither doth hée bind mens or womens consciences to single life or widowhood as to that which God hath left frée and therfore it were presumption in anie other to doo it But shewing what is most agréeable to Gods will according to the circumstance of the time place and persons as appeareth in that the Church was now when he wrote this in great persecution he would insinuate hereby that to heape one trouble or care vpon another by mariage was not so profitable for men and women to go on towards godlinesse as behooued during such afflictions If a virgin or maid vow a vow vnto the Lord of virginitie and bind hir selfe by a bond to liue chast being in hir fathers house in the time of hir youth hir father hearing of this hir vow and bond wherewith she hath bound hir selfe hold his peace and doo not gaine-saie but by silence approoue it then all hir vowes of virginitie shall stand and euerie bond wherewith she hath bound hir selfe shall remaine of force against hir but if hir father disalow of this hir vow and bond the same daie that he heareth thereof and doo not approoue or consent to the vow or bond wherewith she hath bound hir selfe then shall not that vow or bond be of value And the Lord will forgiue hir bicause hir father who hath authoritie ouer hir disalowed hir Numb 30,4,5 c. Now therefore slaie all the males among the children and kill all the women that haue knowne man by carnall copulation but all the virgins and women children that haue not knowne carnall copulation kéepe aliue for your selues to marie Note héere the prerogatiue of virginitie in the old lawe of armes Numb 31 16,17 Also when thou shalt go to war against thine enimie and the Lord thy God shall deliuer them into thine hands and thou shalt take them captiues and shalt sée among the captiues a beautifull woman and hast a desire vnto hir wouldest take hir to thy wife then thou shalt bring hir home to thine house and to signifie that hir former life must be changed before she be ioined to the people of God she shall shaue hir head and pare hir nailes and put off the garment that she was taken in and so shall she remaine in thy house and as she that hath renounced parents and countrie she shall bewaile hir father and hir mother a moneth long and after that shalt thou go in vnto hir marie hir and she shall be thy wife And if thou haue no fauour vnto hir then thou maist let hir go whither she will but thou shalt not sell hir for monie nor make merchandize of hir bicause thou hast humbled hir Note that this onlie was permitted in the warres otherwise the Israelites and people of God could not marie strangers Deut. 21 10,11 c.
the vndefiled battels Wisdom 4,1,2 These are they which were not defiled with women for they are virgins These are they which followe the lambe whithersoeuer he goeth these were redéemed from men being the first fruits vnto God and to the lambe Reuel 14,4 The dutie of husbands towards their wiues These are the ordinances which the Lord hath commanded betweene a man and his wife The first institution of matrimonie in paradise WHen the Lord GOD formed all the creatures of heauen and earth he brought them to man that bée might giue them names who accordinglie gaue names to euerie creature But for Adam found hée not an helpe or mate méete for him among all the creatures vnder heauen therefore the Lord said It is not good that the man should be himselfe alone I will make an helpe or companion méet for him So the Lord caused an heauie sléepe to fall vpon the man and whilest he slept he tooke one of his ribs and closed vp the flesh in stéed thereof and of that rib which the Lord God had taken from the man made he a woman and brought hir to the man to be his mate or wife Signifieng thereby that mankind was now perfect when the woman was created which before was like an vnperfect building And as this first institution of matrimonie in paradise was by God so all lawfull mariages are now also made by the same God and therefore to be highlie had in honour Then the man said This now is bone of my bones and flesh of my flesh she shall be called woman bicause she was taken out of man Therefore shall man leaue his father and his mother and shall cleaue to his wife and they shall be one flesh Whereby we may sée that mariage requireth a greater dutie of men towards their wiues than otherwise they are bound to shew to their parents Gen. 2 18 c. And thus in the daie that God created Adam in his owne likenesse he created them male and female and blessed them and called their name Adam in the daie that they were created So that the husband and the wife are now as one man or one person flesh or bodie For by giuing them both one name he noteth the inseparable coniuction of man and wife Gen. 5 2. Of pluralitie of wiues BUT this lawfull institution of mariage by God which is that two should be one flesh was first corrupted and violated in the house of Cain by Lamech that cruell tyrant who tooke vnto him two wiues at once the one called Adah the other Zillah who greatlie feared his crueltie as appeareth in their stories Gen. 4 19. Afterward also Abraham Elkana Dauid and diuers other of the holie Patriarchs and fathers had two wiues at once but this priuiledge of hauing two wiues came in at the first with the promise of multiplication of séed to replenish the world as well with the heires of promise as of the flesh But this promise being now performed and ended in Christ the priuiledge ceaseth and Gods first lawe taketh place againe which ioineth two in one flesh and no more as before is said and will not haue vs breake wedlocke by pluralitie of wiues Reâd 1. Sam. 1 2. Againe King Salomon had seauen hundred wiues that were Queenes and thrée hundred Concubines for euerie daie thrée in the yéere We read also that Rehoboam Salomons sonne had eightéene wiues and thrée score Concubines 2. Chron. 11 21. And that Abiiah his sonne had fourtéene wiues 2. Chron. 13 21. Wherby note that God tollerated in his people the Israelites in those daies pluralitie of wiues as well for the increase of his people as also for a mysterier that he would include and hide therein For Hagar and Sara Abrahams two wiues as also Leah and Rahel Iacobs two wiues were figures of the synagogue and of the true Church of the children of reprobation and the children of election But Christ hath now in the time of the Gospell called vs to the first institution as it was made of God in paradise saieng They shall be two of one flesh 1. King 11 3. Matt. 16. Iudges 2. And did not he make one that is did not God make man and woman as one flesh and not maine â Yet had he abundance of spirit and by his power and vertue he could haue made manie women for one man And wherfore one flesh Surelie bicause he sought a godlie séede euen such as should be borne in lawfull and moderate mariage wherin is no excesse of lusts Therefore kéepe your selues in your spirit that is conteine your selues within your bounds and be sober in mind and bridle your affections let none trespasse against the wife of his youth saith the Lord by his Prophet Malac. 2 15. A man ought to be the husband but of one wife For to haue more than one at once is a signe of incontinencie especiallie in a bishop or minister as appeareth by S. Paule 1. Tim. 3 2. The commendation of wedded life and godlie mariages THE Apostle S. Paule bicause mariage through mans corruption and not by Gods institution bringeth cares and troubles to the flesh and not so much to bind mens consciences to single life as to answere certaine questions of the Iewes saith It were good for a man not to touch a woman neuerthelesse to auoid fornication let euerie man in generall haue his owne wife and euerie woman hir owne husband Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou takest a wife thou sinnest not The vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world how he may please his wife And hereafter they that haue wiues shall be as though they had none For the fashion of this world goeth awaie c. Read more in virginitie 1. Cor. 7 2 c. Where no hedge is there the possession is spoiled and he that hath no wife wandereth to and fro mourning Eccles. 36 25. Two are better than one alone For if they fall the one will lift vp the other but wo vnto him that is alone For he falleth and there is not a companion to lift him vp Also if two sléepe togither then shall they haue heate but to one how should there be heate And a thréefold or twofold cord is not easilie broken Where note by this prouerbe how necessarie it is for a man to liue in matrimonie and mutuall societie to the intent they may be profitable one to another and that their things may increase and contrariwise how pernicious and hurtfull a thing it is be solitarie and alone without an helper and fellowe conforter Eccles. 4,9,10 The blessings of God vpon godlie mariages and his curses vpon the vngodlie espousals BLessed are they that feare the Lord and walke in his waies For thou shalt eate the labours of thine hands O well is thée and
happie shalt thou be Thy wife shall be as the fruitfull vine vpon the wals of thine house Thy children like the Oliue branches round about thy table Lo thus shall the man be blessed that feareth the Lord c. Psal. 128. He that findeth a wife or he that is ioined with a vertuous woman in mariage findeth a good thing and receiueth fauour or is blessed of the Lord. Prou. 18 22. House and riches may a man haue by the heritage of his elders âut a discréet woman and prudent wife commeth of the Lord and is his onlie gift Read more in the praise of women Prou. 19 14. Well is him that dwelleth with an huswife of vnderstanding it is one of the ten things that Salomon iudgeth to be happie Eccles. 25 8. He that hath gotten a vertuous woman hath a goodlie possession she is vnto him an helpe and piller wherevpon he resteth Eccles. 36 verse 24. Contrariwise who so despiseth wisedome and discipline is miserable and their works vnprofitable their wiues are vndiscréet and their children wicked and their offspring accursed Marke well this sentence O ye husbands that contemne the word of GOD and neglect the diligent reading and hearing of the same and repent in time and imbrace the Gospell that these curses may be auoided and Gods blessings acquired to your saluation It is a thing verie dangerous both to bodie and soule to match in mariage with an idolatrous and superstitious woman as appeareth by manie notable examples in Scripture especiallie in Salomon Achab and others whose wicked idolatrous wiues brought them to vnspeakable mischiefs and dangers euen to their destruction and wrath of God Read the storie of Iezabel and such like 1. Kings 11 verses 16 21. 2. Chron. 8 c. Also how perilous a thing it is for the husbands to permit their wiues anie thing whereof they be not assured by Gods word For therby they take an occasion to iustifie their dooings and their husbands shall giue an account thereof before God Ye may read in the storie of the idolatrous women of Ierusalem Esai 3,25 c. where GOD plagued the husbands for suffering their wiues to commit idolatrie The like also for permitting their wiues to prance in pride and weare apparell past their degrée and to liue dissolutelie nicelie and vainlie attired to the tempting alluring corrupting and vndooing of other men Read Esaie 3. Therefore saith God If thy wife that lieth in thy bosome entise thée to commit idolatrie and to forsake thy God thou shalt cause hir to be stoned to death yea thine owne hand shall cast the first stone at hir So greatlie doth God detest idolatrie and superstition and the mainteiners thereof be they neuer so néere or déere vnto vs. Deut. 13 6. The prerogatiue of mariage A New maried man by the old lawe of arms hath this priuiledge and prerogatiue by matrimonie that he shall not go a warfare neither shall be charged with anie businesse in the Common-wealth but shall be frée at home one yéere and reioice with his wife that he hath taken Which was permitted them that they might learne to knowe one anothers conditions and so afterward liue togither in godlie puritie as ye may read Deut. 20,7 and 24,5 The first dutie of new maried folks NEw or yoong maried folks ought not licentiousâie to go togither before they haue first vpon their knées secretlie in their chamber commended themselues vnto God by praier after the good example of Tobie and Sara whose praier for this purpose you may read afore in the fift Lampe of Uirginitie Tob. 7,17 and 8 verse 4. The husband ought to praie vnto God diligentlie and often for his wife and children that they may liue godlie and agrée togither So did Isaac for his wife Rebecca bicause she was barren and the Lord was intreated of him and she conceiued and bare him a sonne Gen. 25. So did Tobie for Sara c. The husband ought to instruct and teach his wife the feare of God so did Iacob his two heathen wiues as appeareth Gen. 31,13 Of consenting to the wiues lawfull or vnlawfull acts c. HUsbands must beware how they consent or obeie their wiues in vnlawfull things prohibited by Gods lawe For Adam not so much to please his wife as mooued by ambition at hir persuasion did eate of the forbidden trée in paradise and it turned to his sore punishment For therefore God said thus vnto him Bicause thou hast obeied the voice of thy wife and hast eaten of the trée whereof I commanded thée saieng Thou shalt not âate of it cursed is the earth for thy sake Gen. 3 6 11 c. And when they are reprooued for following their wiues follies they must not wickedlie and hypocriticallie vpbraid God and burden him with the fault bicause he hath giuen them such an euill wife as Adam did when he said The woman which thou gauest me to be with me she gaue me of the trée and I did eate Gen. 3 11 c. But in Gods matters and in all things touching vertue and honestie it shall not be amisse if the husband beare his wife patientlie and be ruled by hir aduise as Abraham was at the counsell of Sara in putting awaie Hagar and hir child For true faith must renounce all naturall affection to obeie Gods commandements though pronounced by the mouth of the weaker vessell Gen. 21. Husbands ought not by vnlawfull meanes shifts and silence to put their wiues in danger to saue their owne liues as Abraham Isaac often did by dissembling with Pharao Abimelech and calling their wiues Sara and Rebecca Sisters for feare of killing which turned their wiues to great danger of deflouring and themselues to great rebuke among the heathen Gen. 12 16,26 Of the husbands headship power or souereigntie ouer the wife BUT the husband ought to be the head vaile and defence of his wife to preserue and keepe hir from all dangers For as Christ is the head and Sauiour of his bodie the Church so the husband is the head of his wife and ought to nourish gouerne and defend his wife from all perils and dangers as he would himselfe Ephes. 5 24. Giue not the power of thy life vnto a woman least she ouercome thy strength and so thou be confounded that is let not thy wife haue rule ouer thée For if she once get the maisterie then will she be contrarie vnto thée take awaie thine hart and strength and bring thée to confusion among thine enimies as did Eua to Adam Dalila to Samson Iezabel to Achab Herodias to Herod c. Eccles. 9. Giue the water no passage no not a little neither giue a wicked woman libertie to haue hir will or to go out of dores For if she walke not in thine obedience she shall confound thée in the sight of thine aduersaries cut hir off from thy flesh c. Eccles. 25 27. Giue not thy wife power ouer thée as long as thou liuest and hast breath
before she was betrothed and therefore partlie bicause he would not reteine hir which by the lawe if it had béene true should haue béene maried to another and partlie for that by accusing hir he was loth to put hir to open shame for hir fact or to make hir a publike example to the world therefore he was minded to haue put the blessed virgin awaie secretlie vntill it pleased God to reueale the truth vnto him and to command him to take hir home vnto himselfe who did so and was verie louing tender and carefull ouer hir continuallie both for hir preseruation and hir blessed babes to the glorie of God and both his and our euerlasting ioie as you may read at large in the storie of the virgin Marie Matth. 1 c. Art thou bound to a wife Séeke not to be loosed 1. Cor. 7. Yea God to the end we should doo our best to conuert our wiues and cleaue inseparablie vnto them though they fall into follie and vncleannesse vpon hope of amendment sheweth by his prophet Hosea that he loueth his Church though it erre or fall into idolatrie which is spirituall whooredome and doth not withdrawe his loue from vs for all our sinnes if we abuse not his lenitie and patience too much but repent in time and beléeue his Gospell Hos. 3,1 Ezech. 24,16 See more in diuorcement Of Gods heauie iudgements against wedlocke breakers THou shalt not commit adulterie thou shalt not couet thy neighbours wife but be pure in hart word and déed Exo. 20 14 17. Thou husband drinke the water of thine owne well and the riuers that run of thine owne spring that is content thy selfe with thine owne wife so shall thy fountaine that is thy children which shall come of thée in great abundance be blessed For God blesseth mariage and curseth whooredome Reioice I saie and be glad with the wife of thy youth which thou didst marie of a virgin or when you were yoong let hir be as the louing Hind and pleasant Roe let hir brests alwaie satisfie thée and hold thée euer content with hir and delight thou in hir continuallie For why shouldest thou delight my sonne in a strange woman or imbrace the bosome of an harlot And knowe this that euerie mans waies are open in the sight of the Lord and he pondereth all their paths yea the wicked shall be taken in their owne iniquitie to their vtter confusion Thus we sée that except a man ioine to his wife both in hart and in outward conuersation that he shal not escape the iudgments of God Prou. 5 15. He that breaketh wedlocke and committeth adulterie shall find a wound and dishonour and his reproch shall neuer be put awaie For gelousie is the rage of a man therefore he will not spare in the daie of vengeance He can not beare the sight of anie ransome neither will he consent though thou augment the gift Whereby the holie Ghost sheweth that man by nature séeketh his owne death that hath abused his wife and God will vndoubtedlie punish him therefore Pro. 6,32 Take héed O thou husband that the Lord be not witnesse betwéene thée and the wife of thy youth against whom thou hast transgressed For she is thy companion or as the one halfe of thy selfe and the wife of thy couenant which was ioined to thée by a solemne promise and by the inuocation of Gods name before the congregation Therfore kéepe your selues in your spirit conteine your selues within your bounds and be sober in mind and bridle your affections and let none trespasse against the wife of his youth And if for hir faults thou hate hir yet hée that is godlie couereth the iniurie vnder his garment and thinketh it expedient for his owne honestie to kéepe his wife still and so as it were couereth hir fault saith the Lord by his Prophet Malac. 2 14 c. There is two sorts of men that abound in sinne and the third bringeth wrath and destruction A mind hot as fire that can not be quenched till it be consumed an adulterous man that giueth his bodie no rest till he haue haue kindeled a fire to lust and a man that breaketh wedlocke and thinketh thus in his hart Tush who séeth me I am compassed about with darknesse the wals couer me no bodie séeth me whom néed I to feare The most high will not remember my sinnes Such a man onelie feareth the eies of men and knoweth not that the eies of the Lord are ten thousand times brighter than the Sunne beholding all the waies of men and the ground of the déepe and looking euen to mens harts in the most secret places The same man shall be openlie punished in the stréets of the citie and shall be chased abroad like a yoong horse fole and when he thinketh least of it he shall be taken and openlie punished Thus shall the adulterous man that breaketh wedlocke be put to shame of euerie man bicause he would not vnderstand the feare of the Lord. And thus shall it go also with euerie wife that leaueth hir husband and getteth inheritance by a strange mariage Eccles. 23. Flie fornication and adulterie For doo ye not knowe that he which coupleth himselfe with an harlot is one bodie For two shall be one flesh 1. Cor. 6,16 Mariage is honourable among all men and the bed vndefiled but whooremoongers and adulterers God will iudge Heb. 13 4. If mine hart said holie Iob hath béene deceiued by a woman or if I haue laid wait at the doore of my neighbour then let my wife grind vnto another man and be made a slaue and let other men bow downe vpon hir For this is wickednesse and iniquitie to be condemned yea this is a fire that shall deuoure to destruction and which shall roote out all mine increase Iob. 31 9. Finallie we haue manie notable examples how greatlie the breach of mariage displeaseth God and how in all ages men were persuaded that Gods vengeance should light vpon wedlock-breakers as it may appeare euen in the heathen kings Herod and Abimelech who tooke Sara and Rebecca the wiues of Abraham Isaac to be their wiues and had almost lien with them for which GOD plagued them with great plagues as appeareth Gen. 12 20,26 c. The dutie of wiues towards their husbands THe woman was created of man to the end she should be an helpe and comfort méet for him but bicause she first transgressed Gods commandement and intised hir husband to doo the same therefore vnto hir God inioined this punishment of sorowe and subiection saieng vnto Eue and in hir to all wiues I will greatlie increase thy sorowes and thy conceptions In sorowe shalt thou bring foorth children and thy desire shall be subiect to thy husband and he shall rule ouer thée Gen. 2,20,3,6,16 This difference was betwixt the wife and the concubine in the old time The wife was taken with certaine solemnities of mariage and hir children did inherit as lawfullie begotten but the concubine
had no solemnities in mariage neither did hir children inherit but had a portion of goods or monie giuen them as appeareth by Sara and Hagar and others 1. Chron. 2,46 Harken O daughter and consider and incline thine eare forget also thine owne fathers house and people so shall the King thy husband haue pleasure in thy beautie For he is thy Lord and him oughtest thou to reuerence Whereby is signified that the wife is blessed if being an heathen or infidel she can renounce hir idolatrous and irreligious people and kindred and the loue of hir owne nation and countrie and giue hir selfe wholie to hir Christian husband to loue him hartilie and worship God aright as he doth For most perfect loue ought to be betwéene the husband and the wife euen such and so great as is betwixt Christ and the Church his spouse Psal. 45 10,11 Thou wife forsake not the husband of thy youth For he is thy head vaile defence and guide to gouerne thée and with whom thou shalt be preserued from all danger and from whom thou oughtest not to depart to anie other man but to liue with him and remaine in his subiection And forget not the couenant of thy God that is thy promise made in mariage before God and his Angels Prou. 2 17. Let the husband giue vnto the wife due beneuolence and likewise the wife vnto the husband that is all duties pertaining to mariage 1. Cor. 7 3. Let euerie man haue his owne wife and let euerie woman haue hir owne husband 1. Cor. 7 2. The wife hath not the power of hir owne bodie but the husband and likewise the husband also hath not the power of his owne bodie but the wife 1. Cor. 7 4. Defraud not one another therefore except it be with consent for a time that ye may giue your selues to fasting and praier and againe come togither that Sathan tempt you not for your incontinencie 1. Cor. 7 5. Wiues submit your selues vnto your husbands as vnto the Lord. For the husband is the wiues head euen as Christ is the head of the Church and the same Christ is the Sauiour of his bodie the Church euen so ought the husband to gouerne and nourish his wife from perils Therefore as the Church is in subiection to Christ euen so let the wiues be to their husbands in euerie thing Ephes. 5 22 c. Let the wife sée that she feare hir husband Ephes. 5 33. Wiues submit your selues vnto your husbands as it is comlie in the Lord. Colos. 3 18. Let the wiues be subiect to their husbands that euen they which obeie not the word may without the word be won by the conuersation of the wiues while they behold your pure conuersation which is with feare Whose apparelling let it not be outward as with broided heare and gold put about or in putting on of gorgious apparell but let the hid man of the hart be vncorrupt with a méeke and quiet spirit which is before God a thing much set by For euen after this maner in time past did the holie women which trusted in GOD tire themselues and were subiect to their husbands As Sara obeied Abraham and called him Sir or Lord. Gen. 18 12. Whose daughters ye are whilest you doo well not being afraid of anie terrour but willinglie dooing your dutie For your condition is not the woorse for your obedience 1. Pet. 3 1 c. The wiues of Bishops or Ministers also must be honest not euill speakers but sober and faithfull in all things 1. Tim. 3 11. Teach the yoonger women to be sober minded that they loue their husbands that they loue their children that they be discréet chaste kéeping at home not running to and fro without necessarie occasions which is a signe of lightnesse that they be good huswifelie and subiect vnto their husbands that the word of God be not euill spoken of Tit. 2 verse 4. I will saith S. Paule that women araie themselues in comlie apparell with shamefastnesse and modestie not with broided heare or gold or pearles or costlie apparell wherby also curiositie pompe and wantonnesse is condemned which women vse in platting crisping folding or curiouslie curling their heare or trimming their heads But as becommeth women that professe the feare of God so let them adorne and decke themselues with good works 1. Tim. 2 9. Let the woman learne in silence with all subiection For I permit not a woman to teach neither to vsurpe authoritie ouer the man but to be in silence For Adam was first formed then Eue and Adam was not deceiued first but the woman was first deceiued and so became the instrument of Sathan to deceiue the man and was giltie of the transgression Notwithstanding though therefore God punisheth them with subiection and paine in their trauell yet through bearing of children if they continue in faith and loue and holinesse with modestie and be faithfull and godlie in their vocation they shall be saued 1. Tim. 2 11. Againe saith S. Paule Let your women kéepe silence in the Churches For it is not permitted vnto them to speake but they ought to be subiect as also the lawe saith Gen. 3. before And if they will learne anie thing let them aske their husbands at home For it is a shame for women to speake in the Church or congregation and a great disorder therein to suffer the woman to vsurpe that which is peculiar to men 1. Cor. 14 33. She that is maried careth for the things of the world how she may please hir husband 1. Cor. 7,34 Raguel exhorted Sara his daughter saieng Honour thy father and mother in lawe loue thine husband rule well thine houshold kéepe thy familie in good order and shew thy selfe faultlesse Fiue notable points to be obserued of euerie godlie wife towards God hir husband friends familie and neighbours Tob. 10 12,13 The wife is bound by the lawe of matrimonie as long as hir husband liueth to cleaue vnto him without separation Read more title diuorce 1. Cor. 7 39. Rom. 7 2. So then if while hir husband liueth she take another man she shall be called an adulteresse Rom. 7 3. The wife that is found lieng with another man shall die for it bicause she hath broken wedlocke c. Deut. 22 22. Leu. 20 10. If anie mans wife turne to euill and commit a trespasse against hir husband by breaking the bond of mariage and plaieng the harlot so that another man lie with hir fleshlie and it be hid from the eies of hir husband and kept close and yet she be defiled and there be no witneââe against hir neither she taken with the maner if hir husband be mooued with a gelous mind so that he is gelous ouer his wife which is defiled then shall the man bring his wife to the priest with hir offerings with hir namelie the tenth part of an Ephath of barlie meale but he shall not powre oile vpon it nor put incense thereon For it is an offering
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 Iâzabel 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. 21â7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ daies of hir purification are accomplished by the old lawe she was to bring hir child to the Church there to present it to the Lorde by prayer and to offer hir oblation of thankesgiuing and prayse vnto God for it that it may be holy vnto him So did Hanna the virgin Marie c. Luke 2.22 The tender heart that the mother shoulde beare vnto hir litle childe or infant ought not to sée it to perish vnder hir hande for want of sustinaÌce as Hagar did GeÌ 21.14.15 read Iochabds storie Exo. 2.3 Yet the mother ought so farre forth to tender and loue hir child that in benefiting it shée vse not any vnlawful meanes to tempt God as did Rebecca Gen. 27.9 It is the parents duetie to pray heartily and often for their children both in sickenesse and in health and also to praise and laude God for them as his giftes For so did Eua Gen. 4.1 Abraham for Ismael Gen. 17.18 Sara Gen. 21.6 Manoah Iudg. 13.8 Dauid Hanna 1. Sam. 2. all Zacharie Luk. 16 8â the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌt Math. 15.22 Mark 7.14 It is the duetie of parents to blesse their children and wish them al good a paterne whereof they haue in Gene. cap. 48.15.20 Iacob Numb 6.24 It is the mothers office as well as the fathers to instruct hir children with preceptes good doctrine so did Bethshiba teach her sonne Salomon Prouer. 31.1 as you may reade in hir story The mother that hath a diseased or sicke childe ought first with the woman of Canaan and Dauid the Shunamatesse c. to carrie it to Christ to be cured Math. 15.22 1. Sam. 12.16.2 King 4.18 The mother ought not to aske preheminence at Gods hande for hir children as did the mother of Zebedyes sonnes Math. 20.20 No small sorowes gréeues crosses and aduersities doe peerce the heartes and accompany the bodies and mindes of a naturall louing mother for their children as may appeare in the blessed virgin Mary Hagar c. Iocabed Exod. 2.3 Luke 2.35.41 Gen. 21.16,17 c read after Eccle. 42. The mother ought to comfort hir sorowfull childe with swéete words and to wipe their teares off from the eyes of their daughters that are afflicted so did Edna to hir daughter Sara Tob. 7.17 The parents of Susanna c. Can a mother forget hir chylde that she bare and not haue compassion on the sonne of hir wombe Esai 49.15 No Rachel can not chuse but weepe and take on for hir children neither can shée be comforted if they be not aliue Iere. 31.15 Math. 2. 18. Wretched is the state of that mother that is forced to curse complaine and findeth fault with her owne children as appeareth in 2. Esdra 2.2 Thou shalt not discouer the shame of thy daughter in lawe nor of thy sonnes wife nor of thy soÌnes daughter nor of thy daughters daughter For the man that doth so they both shall die the death because they haue wrought wickednesse and abhomination in Israel their blood shall bee vpon them Leuit. 18.10.20,12 Shée that lieth with her sonne in law shal be burnt to death with fire Leuit. 20.14 Thou shalt not make thy daughter common to cause her to bée a whore least the lande also fall to whoredome and be full of wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll For whosoeuer hee bee that offereth his children to Molech and bringeth them vp in superstition and idolatrie he shall die the death and I will set my face against that father or mother and cut him off from among my people because he defileth my Sanctuarie and polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie thou shalt not consent vnto him or hir nor heare them neyther shall thine eye pitie them nor shewe mercy nor keepe their secretes but thou shalt euen kill that Idolatrous child thyne hande I say shall bée first vpon him to cast the first stone at him to put him to death because he hath gone about to thrust thee a way from the lord thy God c. Thus we sée that all naturall affection must giue place to Gods honour For God is honoured in destroying them that rob him of his honour Deut. 13.6 And he that loueth sonne or daughter more then me saith Christ is not worthy of mee Math. 10.37 And whosoeuer shall forsake house and lande wiâe and childe for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life Math. 19,29 Yea the father ought not to spare the child nor the child the father in Gods matters as we haue example in Leuy who preferring Gods glory to all naturall affection spared not his owne children and kindred that committed Idolatrie but shewe them at Moses commaundement Exod. 32.30 And in Asa who put downe Macha his owne mother the Queene from hir Royall estate and dignitie because shee had made an Idole in a groue and worshipped it contrarie to Gods lawes 1. King 15. 12. It is abhomination before God for parentes to make their sonnes priests of purpose to worship idols and commit idolatrie in their own houses as that idolatrous woman Michas mother did Iudg. 17. Thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy beast nor thy straÌger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine to haue an euill child taken away by death according to iustice Read in Children Deut. 21.18 Fathers mothers ought both to know Gods iudgemeÌts laws to declare theÌ to their childreÌ after the example of Abraham of whom God thus sayde I knowe him that he wil commande his sonnes and his housholde after him that they keepe the way of the Lorde to doe righteousnes iudgemeÌt y t the Lord may bring vpoÌ him that blessing that he hath promised
diuorcement iudiciall and voluntarie separation and for what cause a woman may or ought to be diuorced and for whatâ not by Gods worde WHen a man taketh a wife and marrieth hir if so be shée finde no fauour in his eyes because he hath espied some filthinesse in hir then let him write hir a bill of diuorcement and put it in hir hand and seÌd hir out of his house whereby God approoueth not that light diuorcement but permitteth it to auoyde further incoÌuenience mischiefe as appeareth afterward in Math. 5. And when shée is departed out of his house and gone hir way and marrie with an other maÌ and if the latter husband hate her also write hir a letter of diuorcement and put it in hir hand and send hir away out of his house or if the latter man dye which tooke her to wife then hir first husband may not take hir againe to be his wife after y â she is defiled and séeing that by dimitting hir he iudged hir to bée vncleane and polluted For that is abhomination in the sight of y e Lord and thou shalt not cause the land to sinne which God hath geuen thée to inherite Deut. 24.1 c. They say according as it is written Deut. 24.4 before If a maÌ put away his wife shée goe froÌ him and become another maÌs wife shall he returne againe vnto hir shall not that lande be polluted if hâ take such one to wife againe but thou hast playd the harlot with manie louers yet turne againe to me saith the Lord c. Iere. 3.1 It hath béene saide Deut. 24. before whosoeuer shall put away his wife let him geue her a testimoniall of diuorcement but I saie vnto you whosoeuer shall put away his wife except it bee for fornication causeth her to committe adulterie in that hee giueth her leaue to marrie another by the testimoniall And whosoeuer shall marrie hir that is diuorced committeth adulterie Math. 5.31 The Pharasies came and asked Christ if it were lawfull for a man to put away his wife and tempted him and hee aunsweared and saide to them what did Moses Deut. 24. commaunde you And they saide Moses suffered to write a bill of diuorcement and to put hir away then Iesus replied and saide For the hardnesse of your hearte he wrote this precept vnto you but at the beginning of the creation it was not so For in the beginning GOD made them male and female saying for this cause shal man leaue his father and mother cleaue to his wife and they twayne shal be one fleshe so that they are no more twayne but one fleshe Therefore what GOD hath coupled together let not man separate Marke 10. 2 c Againe in the house his Disciples asked him of this matter of diuorce and he saide vnto them whosoeuer shall put away his wife and marriage another committeth adulterie against hir for the secoÌd is not his wife but his harlot And if a woman put away her husbande and bée married to another shée committeth adulterie against him Mark 10.12 For the second is not her husband The woman is in subiection to the man and bond vnto him by the law vnto him so long as he liueth So that if while the man liueth she take an other man shée shal be called an adulteresse Rom. 7.2.3 Unto the married I commaunde not I but the Lorde let not the wife depart from hir husband But and if shée depart for hatred dissention anger or anie such light occasion let hir remaine vnmarried or bée reconciled vnto hir husband and let not the husband put away his wife But to the remnaunt I speake and not the Lorde if anie brother haue a wife that beléeueth not if shée be content to dwell with him let him not forsake hir and the woman which hath an husband that beleeueth not if he be content to dwell with hir let hir not forsake him For the vnbeleeuing husband is sanctified by the beléeuing wife and the vnbeléeuing wife is sanctified by the husband else were your children vncleane but nowe are they holy But if the vnbeleeuing depart let him depart a brother or a sister is not in subiection in such things done without cause for God hath called vs in peace For what knowest thou O wife whither thou shalt saue thine husbande Or what knowest thou O man whither thou shalt saue thy wife c. But as God hath distributed to all and called euery one so let him walke for so ordaine I in all churches 1. Cor. 7.10 A woman ought to bée the wife but of one husbande at once and therefore being iustly diuorced from hir first husbande shée ought not to marrie againe for that were to the slander of the Church as appeareth in widowes 1. Tim. 5.9 Thou saith God speaking to priestes shalt not take to wife an whore or one polluted or haue an euill name or are defamed neyther shalt thou marrie a woman diuorced from hir husbande because thou art holy vnto God c. Leuit. 21.7.14 Ezech. 44.22 Euery vowe of hir that is diuorced shall stande in effect with hir because shee is not vnder the authoritie of man Numb 30.10 Sée more in the dutie of husbandes Of Widowes and seconde Marriage SHée that is left alone and to be counted in the number of true widowes in déede trusteth in God and continueth in supplication and prayers night day 1. Timo. 5.5 For so did Anna the prophetesse as yeâ may reade Luke 2.36 and Iudith the wydowe of Manasses Iudith 16. Furthermore if any widowe haue children or nephewes or kinsfolkes that are able to relieue and comfort hir shee ought not to put the Churche to any charge but to seeke comfort at hir childrens or kinsfolkes handes who as nature bindeth them ought to nourishe their mother and to recompence their kindred For that is an honest thing acceptable before God for the children kinsfolke to shew godlinesse and liberalitie towards their owne house and familie 1. Tim. 5.4 Also a widowe sayth Saint Paul ought not to be taken into the number of true widowes in déede vnder threescore yeeres olde and that hath béen the wife but of one husbande and well reported of for good workes and vnlesse shee haue nourished her children and lodged strangers washed the Saintes féete ministred vnto them that are in aduersitie and except shee haue bin continually giuen to euerie good worke For such things are commanded vnto widows that they may bée blamelesse and worthy the name But the younger widowes which begin to waxe wanton against Christ and will marrie to liue in pleasure and delites or which being ydle learne to go about from house to house to prattle like busiebodies and speake things which are not comely Such wanton and ydle widowes I say saith S. Paul are dead being aliue because they are altogether vnprofitable Yea they haue all readie damnation because they haue broken their first faith that is they shall bée punished with
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 womaÌ 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 theÌ 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 backâ 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 disolatioÌ and the losse of childreÌ euen in their perfection I say shal they mightily fal and come vpon thee for the multitude of thy sinnes and offences Esai 47.8,9 I haue wasted and destroyed my people saith the Lorde yet they woulde not returne from their sinnefull waies Their widowes are increased by me aboue the sande of the Sea because I haue slaine their husbandes I haue brought vpon them the destroyer at noone day c. Shee also that hath borne many children hath béene made weake and lost all
Yea it is no shame for the aged to learne of the young but a great shame and rebuke for olde folke to contende with youth and to disdaine to be instructed of them Eccle. 42.8 Your strength is deuoured and spent yet yée know it not yea gray haires are here and there vpon you yet will âée not know them to be tokens of your manifold affliction for your sinnes Hosea 7.9 The worthie praise and due commendation of all godly wise women with their vertuous properties and commendable conditions VVHo so findeth a vertuous woman and is ioined with her in marriage as his wife findeth a good thing and is blessed or receiueth fauour of the Lord. Prou. 18.22 House and riches may a man haue by the heritage of his fathers or elders but a prudent wife and discrete woman is the gift of the Lorde and commeth of him Pro. 19.14 A vertuous woman is a noble gift of God which shal be giuen for a good portion vnto such as feare God Eccle. 26.3 A faithfull honest shamefast and manerly woman is a double grace and a gift aboue other gifts and there is no weight to be compared to her continent minde Eccle. 26.15 A woman of few words of a good heart and a wife that is peaceable and wise is a speciall gift of God and there is nothing so much worth as a woman well instructed and nurtured Eccle. 26.14 A wicked woman is giuen as a reward to a wicked man but a godly woman is giuen to him that feareth the Lorde Eccle. 26. 24. Hée that hath gotten a vertuous woman hath a goodly possession shée is vnto him an helpe like vnto himselfe and a piller to rest vpon Eccle. 36.24 A wise woman is an heritage vnto her husbande Eccle. 22. 4. 5. A wise and good woman is a rich portion of the Lorde yea her grace is aboue golde and the gift of her honestie not to bée valued Eccle. 20. Happie and blessed is the man that hath a vertuous wife for the number of his yéeres shall bée double Eccle. 26.1 Well is hée that dwelleth with a woman of vnderstanding Eccle. 25. A friende and a companion come together at oportunitie but aboue them both is a wife that agréeth with her husbande Eccle. 40.23 Thrée things reioyce my heart and by them am I beautified before God and men The vnitie of brethren the loue of neighbours and a man and wife that agrée well together Eccle. 25.1 Children and the building of the citie maketh a perpetuall name but an honest woman is counted aboue them both Eccle. 40.19 An honest woman maketh her husband ioyfull and shée shall fill the yeeres of his life with peace Eccle. 26.2 Whether the man bee riche or poore hée may haue euer a merie hearte and a chéerefull countenance towards the Lorde that hath a good wife Eccle. 26.4 For the grace of a good and louing wife reioiceth her husband and féedeth his bones with her wisedome and vnderstanding Eccle. 26. Yea as the Sunne when it ariseth is an ornament in the high heauens of the Lorde so is the vertuous woman and wife the bewtie of her house Eccle. 26.16 A faire woman reioiceth her husband and a man loueth nothing better Eccle. 36.23 Especially if there be in her tongue gentlenes méekenesse and wholesome talke For then is not her husband like other men Eccle. 36.23 For as the cléere light is vpon the holy candlesticke so is the bewtie of the face vpon an honest body Eccle. 26.7 And like as the goldeÌ pillers are vpon the sockets of siluer so are the faire féete of a woman that hath a constant mind Eccle. 26.18 The feare of the Lorde is the beginning of wisdome was made with the faithful in the mothers wombe it shall goe with the chosen women shal be knowen of the righteous and âaithfull Eccle. 1.15 Perpetuall are the foundations that are laide vppon a strong rocke so are the commandementes of God in the heart of an holie woman Eccle. 26.19 A good woman is a fountaine of blessednesse and ioy of life shee will bée as the louing Hinde pleasant Roe delighting her husband continually Prou. 5.18 A gracious and modest matron atteineth honour and the strong men get riches Prou. 11.16 An holy woman will worship the Lorde and she that is shamefast will reuerence her husband Eccle. 25. For a woman that honoureth her husbande shal be iudged wise of all but shée that is shamelesse and despiseth her husband shal be blased for her pride Eccle. 26.27 A holy woman that is married is counted as a tower against death to her husband Eccle. 26.23 Yea a vertuous and huswifely woman is the crowne of her husband Pro. 12.4 A wise woman buildeth her house by taking paine to profite her familie and to doe that which concerneth her dutie in her house but the foolish wife plucketh it downe and destroieth it with her owne idle handes Pro. 14.1 For where no hedge is there the possession or goods are spoiled and where no huswife is there the husband and family lacketh and the friendlesse mourneth Eccle. 36.25 Therefore who so findeth a vertuous honest faithfull and a painefull woman saith Bethsabe to her sonne Solomon he is blessed of God for she is far more worth then pearles precious stones Pro. 31.10 c. For the heart of her husband may safely trust in her wheresoeuer hee goeth so that hee shall bee sure neither to fall into pouertie nor to haue néed to fall to robbing and spoiling of other nor to vse any vnlawfull shifts or wicked meanes to get his liuing Pro. 31. Yea shée will doe him good and not euill all the dayes of her life Shee occupieth wooll and flaxe and laboureth gladly and chéerefully with her handes Shee is like a Merchants ship that bringeth her victuals from a farre countrie Shee is vp in the night season to prouide meate betimes for her housholde and worke and foode for her maidens Shee considereth lande and purchaseth it with the true gotteâ gaines of her sore trauell and with the fruite of her handes shee planteth a Uineyarde Shee girdeth her loynes with strength and fortifieth her armes to labour and if shée perceiueth that her huswiferie or merchandize doth good her candle goeth not out by night Shee laieth her fingers to the spindle and her handes taketh holde of the distaffe Shee openeth her hands to the poore yea shée stretcheth foorth her hands to such as haue néed and relieueth them with her liberalitie Shee feareth not the cold and snowe of the Winter neither shall the stormes thereof hurte her or her housholde for all her familie and housholde folke by her industrie are clothed with scarlet and warmely prepared to indure cold weather Shee maketh her selfe carpets and faire ornamentes for houshold stuffe her clothing and garments also is white silke purple and âine linnen Her husbande also is much knowen and set by in the gates and assemblie of the Iudges and Magistrates
when hee sitteth among the rulers of the lande Shee maketh fine linnen and cloath of silke and selleth it and deliuereth girdles vnto the merchant Strength and honour is her clothing or the inward apparrell of her spirite and in the latter day shée shall reioice Shée openeth her mouth with wisdome and in her tongue is the lawe of grace yea her tongue I say is as a booke whereby onâ may learne manie good things for she delighteth to talke of the law and worde of God reuerently Shée ouerséeth and looketh well to the waies of her familie and housholde and eateth not her bread with idlenesse Her children rise vp and call her blessed or doe her reuerence and aske her blessing and her husbande shall make much of her and praise her saying Manie daughters there bée that haue done vertuously and gathered riches together but thou surmountest them all Giue her therefore of the fruite of her owne handes and let her owne workes praise her in the gate Forasmuch I say as the most honourable are clad in the apparrell that shee hath made confesse her diligent labours and giue her her due deserued commendation therefore For as for fauour it is deceitfull and bewtie is but a vaine thing but a woman that is huswifely and feareth the Lord shall bée praised and commended both of God and men Pro. 31.10 c. And shee that is continuallie giuen to euery good worke shall bée well reported of for her vertues 1. Tim. 5.10 Reade more of thâ praise of women in virgins wiues c. The Kinges daughter is glorious within Psal. 45.14 Moreouer that women are to bée praised and highly commended of all for their creation and necessarie vse we may see in the first woman and great grandmother of all women Eue or Heua who as shee was the last creature that God made in Paradise So was she not made of the verie materiall moulde of the earth as the man Adam and other creatures were but of a more excellent substance not of the head nor of the foot but euen of the rib or bone taken out of the side of man which God did to the end she should not be his Ladie nor handmaid but bone of the mans bones and fleshe of his flesh indéede most déere and néere vnto him in equalitie of loue and friendship and the best and most naturall helpe and comfort meets for man in all his sicknesse and infirmities and therfore is she called woman because she was taken out of man For before the woman was created God taking a generall viewe of all his other creatures that he had made of the earth could not fynde one worthy enough to accompany man in humaine societie felowship therefore God created the woman as a very necessary helper and mate méete for man only Yea before the woman was created mankinde was vnperfit and like an vnfinished building but when shée was formed made then the worke of mankind was fully finished made perfite for the propagation of man his encrease vpon earth as ye may read in the life of Heua in the 7. Lampe of Uirginitie Gene. 1. and 2. c. In woman did God first make his promise of the blessed séede to comforte man saying The séede of the woman shall treade downe the heade of the serpent Gene. 3. The woman is the glory of the man or receiueth hir glory in commendation of man and therefore is subiect as the man is the Image and glory of God or the image of Gods glory in whom his maiestie power doth shine concerning his authoritie for y e man is not of the woman but the woman of the man neyther was the man created for the womans sake but the woman for the mans sake Therfore ought the womaÌ to haue power on hir head that is something to couer hir head as well when shee prayeth as at all other times in signe of subiection because of the Angels to whom they also shew their dissolution not only to Christ. Neuerthelesse neyther is the man without the woman neyther the woman without the man in the Lorde who is authour and mainteyner of their mutual coniunction For as God made the woman of man so nowe is man multiplyed by the woman for as the woman is of the man so is the man also by the woman but all things are of God 1. Cor. 11.7 c. Doeth not nature it selfe teach you that if a man haue long haire as women vse to weare it is a shame vnto him but if a woman haue long haire it is a prayse vnto hir for hir long haire is giuen vnto hir of God for a couering or to the end shee should trusse it vp about hir head to declare that shee must couer hir head 1. Cor. 11.14 15. Honour is to be giuen of the man vnto the woman as vnto the weaker vessell and yet as fellowe heyre together with man of life euerlasting 1. Pet. 3 7. Also that women are worthy to be praysed and duely commended for their faith religion repentance loue and obedience to God and his woorde it is manifest by the examples of Anna Bernice Candaces O. the Cananitesse of Damaris Dorcas Elizabeth Eunice Huldah Ioanna Lydea Loyis Marie the Uirgin Marie Magdalen and all the other Maries Martha Phebe Persis Priscilla Philips 4. daughters Rahab Ruth Samaritesse both the Saraes Susanna Salomen Triphona Triphosa the woman of Abell the woman with the bloodie issue Sarepta the mother of the 7. sonnes of the Machabees and other as you may reade at large in their seuerall liues and stories And that women are to be extolled for their holinesse deuotion feare of God iustice vprightnesse and other like vertue and godlinesse it euidently appeareth by the liues of these most holy deuoute women viz. Anna Debora Cananitesse Elizabeth Ester Hanna Hagar Hulda Ioanna Iudi. Lady coÌmeÌded of S. Ioh. Leah Loyis Lydea Marie y e virgin y e other Maries Rahel Rezpa Sara y e wife of Abraham Sara the wife of Tobit Susanna Philippe the Euangelistes foure daughters Likewise that women are to be praysed for their excellent witte wisedome learning prophesiyng skil in arts pollicy in gouernment strength audacitie to bring mightie memorable things and worthy valiant actes to passe for the deliuery of them selues and Gods people It doth most notably appeare in the liues and stories of these famous and godly women Deborah Quéene Hester Iaell Iudith the woman of Abell Abigail Bethsabe the mother of the quicke childe before Salomon Micholl the quéene of Saba the Shunamitisse Hulda Hanna Sara the daughter of Raguel Sara Rebecca Rahab Ruth Elizabeth y e virgin Marie Marie Magdalen the mother of the seuen sonnes in the Machabees Miriam Naomie the woman of Tekoa Phillip the Euangelistes foure daughters virgins Pilates wife the woman of Thibez Also of Sherah that built thrée great cities of the Shunamites y t built a house or lodging for the maÌ of God and recouered
contentious woman in a wyde house Prou. 21.9.25 24. For a brawling and contentious woman is like the toppe of an house wherethrough it is euer dropping with rayne that rotteth the house Prou. 19.13.27.15 And as the clyming vp of a sandy way is to the feete of the aged euen so is a wife full of woordes to a quyet man Eccle. 25.22 A loude crying woman and a babler let her bee sought out to dryue awaye the enemies the mynde of euery man that liueth with suche shall bée conuersant among the troubles of warre Eccle. 25.28 The double or pratling tongue hath cast out many vertuous and honest women and robbed them of their laboures Eccle. 28.15 The wrath of a woman is dishonour and great confusion if a woman gotte the maisterie then is shee contrary to hir husbande or if a woman nourishe hir husbande shee is angrie and impudent and full of reproch and vpbraydyngs Eccle. 25.24 A wicked wife maketh a sory heart an heauie countenaunce and a wounded minde weake handes and féeâle knees is a woman that hir husband is not the better for or that can not comfort him in heauines Eccle. 25.25 When one hath an euill wife it is euen as when an vnlike payre of OxeÌ are yoked must draw together He that hath her is as though hée helde a Scorpion Eccle. 26.7 Set a good locke where an euill wife is Eccle. 42.6 Accompanie not amongst beautifull women for as the moath commeth out of Garmentes so doth wickednesse of the women Eccle. 42.13 Aske no counsel of a woman touching hir of whom shee is ielous Eccle. 37.11 For when one woman is ielous ouer an other it bringeth payne griefe and sorrowe vnto the heart And shée that communeth with all or telleth out all thinges that shee heareth is a scourge of the tongue Eccle. 26.6 The wickednesse of a woman changeth her face shée shall muffle her countenance as it were a Beare and as a sacke shall shée shewe it blacke among her neyghbours Her husbande is brought to shame thereby among his neighbours because of her and when he heareth it it maketh him to sigh ere hée be aware as hée sitteth among his friends Eccle. 25.19.20 For three thinges the earth is mooued yea for foure it cannot sustayne it selfe viz. For a seruant when hee raigneth for a foole when he is filled with meate for the hatefull woman when shée is maried and for a handemaide that is heire to her maistresse or which is maryed to her maister aâter the death of her maistresse Prou. 3. 21.23 Giue the water no passage no not a litle neither a wicked woman libertie to gadde abroad at her will For if shée walke not after thine hand or in thine obedience shée shall confounde thée in the sight of thine enemie Cutte her off then from thy fleshe giue her the bill of deuorce and forsake her that shée doe not alwayes abuse thée Eccle. 25.27.28 Moreouer that women yea and those of the godlyest sort had their imperfections infirmities and faultes woorthie reprehension and disprayse and which are manifested and layde open by the holy Ghost in the Scriptures not to bée followed but shunned and auoyded it may appeare in the first woman Heua who was the first sinner For of the woman Heua saith Salomon Eccle. 25.26 came the beginning of sinne and thorowe her we all dye And S. Paule hée sayeth 1. Timo. 2.14 Adam was not deceyued but the woman was deceyued was in the transgression that is the woman was first deceiued and so became the instrument of sathan to deceiue the man and was guiltie of the transgression Or the occasion was first offered by the woman to transgresse but the sinne was finished by the man consenting therevnto and so is that true y t S. Paul to the Rom. the 5. chap. ver 12. saith y t by one man sinne entered into y e worlde and death by sinne and so death went ouer all men forasmuch as all men haue sinned Beholde saith the preacher Eccle. This haue I founde séeking one by one to finde out the compt and come to a conclusion and yet my soule seeketh but I finde it not I haue founde one man of a thousande but a woman among them all haue I not founde For Salomon hauing a thousande wiues yet founde not one that was perfectly good Eccle. 7.29.10 The wine is wicked the king is wicked women are wicked and all the children of men are wicked but trueth abideth is strong for euer and liueth and reigneth for euer and euer 1. Esdra 4.3 Such as the holy Ghost discommendeth and condemneth for their Idolatrye superstition and irreligon were Athalya Iesabel Maacha Rahell for stealing hir father Labans Idoll by meanes wherof hir husband Iacobs houle was long corrupted with superstition as appeareth Gene. 35.2 Mickas mother The mourning women of the Iewes as appeareth Iere. 9.20 Ezec. 8.17 The Idolatrous women of Phatures Iere. 44.15 Such women as were contemners of religion mockers of Christ and notable troublers persecuters of his saints were Iesabel Michol Zeresh the woman of Samaria Caiphas the hie priests Maidens Matth. 26.69 Such as lacked fayth and were too much addicted to the bodily or carnall presence of Christ were Sara that laughed at the Angels words Marie Magdalen that would needs touch Christ newly risen Suche as are abhorred for their vnnaturall cruelltie abhominable tyranny and blooddy factes are Athalia Herodias Iesabell the Harlot and mother of the dead childe before Salomon Suche as vsed too much dissimulation hypocrisie flatterie subornation cosoning subtiltie and craft were Heua Iudith Michol Samsons wife Iabel Rahab Iesabell Rebecca Saphira Sara Abrahams wife Putiphers wife the woman of Tecoah Herodias Saphira the Ido Lottes daughters Rahel the midwiues of Egypt the Moabites women Suche as vsed vile witchecraft sorcerie and diuelish inchauntmentes contrary to Gods Lawes were Iesabell the witch of Endor the woman and hir mayde of Phillippie Suche as are to bée dispraysed for their incontinencie of life or that committed filthy fornication whoredome and vncleannesse to the condemnation of their owne soules and destruction of many others were Aholah Aholibah Bethsabe with Dauid Cozby Dalila Herodias Iesabell Leuites wife Lottes two daughters Putiphers wife Binhamie Marie Magdalen Rahab Rizpah Tamar with hir father in lawe the woman of Samaria the womaÌ taken in adulterie the whore of BabyloÌ Dinah also though not volentarily yet lost hir virginitie at 15. yeeres of age by taking of too much libertie to goe to mariages feating and so did Tamar the daughter of Dauid léese her virginitie at 14. yeeres of age being forced by hir halfe brother as you may reade in their seuerall stories Such virgins as through taking too much libertie wantonnesse and dauncing were deflowred and violently rauished were Dinah the daughter of Sylo Thamar Dauids daughter Iobes daughters Such as were too impudent bolde with men and paste all shame were Appam dalilah Putiphars wife Herodias Salomen her
daughter Such as were strong in wickednes to ouercome men were Salomons concubines Samsons wife Dalila Caiphas maydens Mat. 26.69 Salomen and Appam of whom by whose impudencie boldenesse with Darius the King Zorobabell one of his gard tooke occasion to put forth this wise sentence on commendation of womeÌs strength and to prooue that they were stronger then eyther the king or wine saying as followeth O yée men neyther the mightie king nor many men nor wine is strongest who then ruleth them or hath dominion ouer them are they not women women haue borne the king and all the people which beare rule by sea and by lande euen of them were they borne and they nourished them which planted the vines of which the wine is made They also make mens garments and make men honourable neyther can men bée without women And if they haue gathered together golde and siluer or any goodly thing do they not loue a fayre and beawtifull woman doe they not leaue all those thinges and giue them selues wholly vnto her and gape and gaze vpon her all men desire her more then golde or siluer or any precious thing A man leaueth his owne father which hath nourished him and his owne countrey is ioyned with his wife for the woman he regardeth not his life and neyther remembreth father nor mother nor countrey Therefore by this yée may knowe that the women bare rule ouer you doe yée not labour and trauell and giue and bring all to the women Yea man taketh his sworde and goeth forth to kyll and to steale and to sayle vpon the sea and vpon riuers and hée séeth a Lyon and goeth in darkenes and when hée hath stollen rauished and spoyled hée bringeth it to his loue Wherefore a man loueth his owne wife more then father or mother Yea many haue runne madde for women and haue béen seruants for them Many also haue perished and haue erred and sinned for women Nowe therefore doe yee not beléeue mée Is not the king Darius great in power insomuch that all regions feare to touch him Yet saw I him AppaÌ his concubine sitting on his right hande and taking his crowne off his head and putting it vpon her owne and stroke the king with her left hand whiles the king in the meane season did nothing but gape and gase vpon her and if sheeâ laughed at him then he laughed but if shée were angry w t him then was he fame to flatter her y t he might be reconciled with her Nowe then Dye men doth not this myne example proue vnto you that women are stronger then men séeing they doe this to so mightie a king 1. Esdr. 4.14 c. Suche as through abhominable pride paynting their faces and decking their bodies with superfluous attyre were therefore miserably ouerthrowen were Iesabell Tamar the wife Ouan and Er Uasti the whore of Babylon but Iudith and Ester vsed that to another ende read Isa. 3. Such as were deformed in body was Leahi Such as were a griefe of minde to their parentes through disobedience and rebellion were Bethshemath and Iudith her sister to Isaak and Rebecca their father mother in Lawe Michol âo Saule Rahel and Lea that vntruely disclaymed in her fathers right or heritage Such as dispised their dames and disobeyed their mistresse were Hagar the maides of Sara Tobits wife and all concubines Such as delt roughly hardly with their handmaids were Sara the wife of Abraham and Sara the wife of Tobit Such as murmured grudged and repined at their kinred and others prosperitie or welfare were Myriam Martha Sara Lea Rahell Such as are dispraysed and noted for their couetous mindes are Heua Aâsah Iesabel Athalia Hester the mother of Zebedées sonnes the importunate widowe Such as gaue wicked counsel and sinester perswatioÌ to their husbandes others to their ouerthrow were Athalia Herodias Heua Iesabell Rebecca Zeresh Such as gaue their handmaids to their husbandes for concubines and procreation because they themselues were barren where they distrusted Gods prouidence or otherwise coueted or desired children vnlawfully were Sara Leah Rahell Lots daughters the woman of the dead childe before Salomonâ c. Such wiues as were rebellious contemners vnfaithâull and disobedient to their husbandes were Abigail that called her husband Naball foole Ahinoam that was rebellious to Saul Anna that said to Tobâ when he was struck blind where are now thy almes good déedes becomeâ c. Hold thy peace deceine me not c. Iesabel who said to Achab thou knowest not what it is to raigne Commande and intreate not Iobes wife who was an instrument of Satan tempted her husband in his affliction saying doest thou continue yet in thy vprightnes curse God die c. Lots wife who looked back weÌt not forward w t her husband as god coÌmaÌded Michol who derided Dauid for dancing before y e arke called him foole for his zeale in Gods seruice Rahell who reproched her husbande of vnfruitfullnes saying giue me children or els I die Rebecca y e dissembled w t her blind husband Isaak to disinherite her eldest sonne for her yongest Sara that chid her husband saying thou doest me wrong c. the Lord iudge between me thée SaÌsons first wife y t by importancie vnderstanding his riddle reueiled it to her countreymen against her husbands profit yea to his great hinderÌace hurt Putiphars wife y t would haue defiled her husbands bed lien w t her man Ioseph Uastie y t vtterly refused to come to her husband wheÌ he sent so often for her Zipporah y t reproched her sick husbaÌd Moses saiyng Oh blooddy husband thou art in deede a blooddy husband to mee c. Such as were negligent in the good education and bringing vp of their children and otherwise were vnnaturall pitilesse towardes them were Hagar Rebecca the mother of the dead childe Such as are noted for their foolish words spéeches are Hena Saraâ Rahel Samsons wife Dalila Michol Anna Tobits wise y t haÌd-maids of Sara Raguels daughter the mother of the dead childe the wife of Haman Iobs wife the mother of Zebidées sonnes the maid that made Peter forsweare himself Mat. 26. the womaÌ of Samaria Such as ran away and forsooke their owne husbands or became wiues to other men leauing their first husbandes were Cliopatra Michol Leuites wife Samsons first wife Such as were deuorced and put away by their husbands for their vices were Baara Uasti Finally such as by Gods secret iust iudgement for their horrible and sinnefull wicked liues came to a violent death and shamefull end were Athalia who was slayn Cozby that was thrust quite thorowe with a swords playing the harlot Iesabel that was throwen out of her windowe and eaten with dogges Maacha that was deposed by her own sonne from her reigne Saphira that was struck with suddayne death at the Apostles feete Leuites wife that fell downe starke dead at the doore Samsons first
wife that was burnt with fire the whoore of Babylon and the fiue foolish Uirgines that weÌt down quick into hell From the which good Lorde deliuer vs. The description of an Harlotte and disprayse of an Whore with Christian and Ghostly exhortations to the Godly to beware of her poysoned bayte pestilent properties and craftie conditions and not to suffer them selues sottishly to be deceyued by her AS I was in the windowe of my house sayeth Solamon I looked through the lettesse sawe and considered among the fooles and children a young man voyde of witte and destitute of vnderstanding who passed through the stréetes by her corner and went towarde her house in the twilight of the Euening when the night began to be black for there was almost none so impudent but they were afraid to be séen and also their own consciences did accuse them which caused them to séeke the night to couer their filthines And beholde there mette him a woman with open tokens the garment and behauiour of an harlot and subtill in heart which only was hid Shée was full of babling and loude woordes and readie to dally whose feete can not abyde in her house nowe shée is without nowe in the streete and lyeth in waite at euery corner So shée caught him and kissed him and with an impudent face and shamelesse countenaunce shée sayde vnto him I haue peace offerings or meate at home to make good cheare with This daye also haue I payde my vowes and made satisfaction for my sinnes so holy and religious will Harlottes séeme to bée outwardly both because they may the better deceiue others and vnder a cloke of holinesse to get them into hir snares Therefore came I forth to méete thée that I might séeke thy face and so haue I founde thée I haue decked my bed with couerings or ornamentes of tapistrie and clothes of Egypt I haue perfumed my bed with Myrhe Aloes and Cynamon Come let vs take our fill of loue vntill the morning and let vs solace our selues and take our pleasure in daliaunce For myne husbande is not at home hée is gone a iourney farre off hee hath taken with him the bagge of money and will returne home at the daye appointed and not before Thus with her great craft and swéete wordes shée ouercame him and caused him to yéelde and with her flattering lippes shée entised him And he followed hir straight wayes euen as an Oxe ledde to the slaughter whiche thinking hee goeth to the pasture goeth in déede willingly to his owne death and destruction And as a foole that laugheth when hée goeth to the stockes to bée punished so long went hée after her till shée had wounded his liuer with a darte as a byrde hasteth to the snare not knowing that he is in danger and that the perill of his life lieth therevpon Heare mée nowe therefore O my children and hearken vnto the woordes of my mouth Let not thine hearte wander or declyne to her wayes and bée not thou deceiued in her pathes for many a one hath shée wounded and cast downe Yea many a strong man hath béen slayne by the meanes of her Her house is the hie way to Hell and bringeth men downe into the chaumbers of death and destruction so that neither wit nor strength can deliuer them that fal into the handes of an harlot Prou. 7.6 c. My sonne let wisedome I say enter into thine heart and let thy soule delight in knowledge that thou mayest bée deliuered from the strange woman or Harlot and from her that is not thine owne which flattereth and giueth swéete wordes euen from her I say whithe forsaketh the guide of her youth her husband I meane which is her guide to gouerne her from whom shée ought not to depart but remaine in his subiection and whiche woman forgetteth the couenant of her God or promise made in marriage For surely hir house that is her acquayntance with her familiers and them that haunt her tendeth to death and her pathe vnto them that are dead both in bodye and soule All they that goe in vnto her returne not agayne neyther take they holde of the wayes of life Therefore walke thou in the waies of good men and such as bée vertuous and keepe the pathes of the righteous for the iust shall dwell in the lande but the wicked shal be rooted out Prou. 2.10 c. A foolishe retchlesse woman full of wordes and such a one as is troublesome ignoraunt and hath no knowledge nor feare of God that is an harlot sitteth at the doore of her house and on a seate in the high places and common méetinges of the Citie to call them that passe by the way and goe right in their pathes saying who so is simple and ignorant let him come hither and to him that is destitute of wisedome she saith also Stolen waters are swéet and the hid bread priuily eaten is pleasant and hath a good taste But hee poore soule knoweth not neyther doeth consider that they are but deade which are there and that her ghestes are in the deapth of Hell Prou. 9.13 c. Therefore my sonne giue me thine heart yea giue thy selfe wholy to wisedome that folly hurt thée not this way and let thine eyes delight in my waies for the coÌmaundement is a lanterne or lampe lighting and instructing thée in the way of life to keepe thee from the wicked woman and from the flattering dissembling tongue of a straunge woman Prou. 23.26.6.23 Cast not thy minde vpon harlots I say in any maner of thing least thou destroy both thy selfe and thy heritage and patrimonie as the prodigall sonne did Prou. 9.6 Desire not her company neyther lust after her beautie in thine heart but beware shee take thee not with her fayre lookes and wanton gesture Prou. 6.25 For by an harlot a man is brought to begge a morsell of breade and a whorishe woman will hunt for the precious life of a man Pro. 6.26 Can a man take fire in his bosome and his clothes not be burnt or can a man goe vpon coales and his féete not be burnt Euen so he that goeth into his neighbours wife and toucheth her shall not bée innocent nor vnguyltie Yea shée will neuer cease till shée haue brought him to beggerie then séeke his destruction Prou. 6.23 c. There are three thinges which are neuer satisfied yea foure that crye neuer hoe it is ynough viz. The graue the earth the fire and the barren wombe of an harlot Prou. 30.16 Gaze not on a mayde that thou be not hurt in her beautie and fall by that which is precious in her Eccle. 9.5 Goe not about gazing I say in euery lane or streete of the Citie neither wander thou in the secret corners and priuie places therof Turne away thy face and eye from a beautifull woman looke not vpon the fayrnesse of other for many haue perished and been deceyued by the beautie of women for through it loue is
kindled as it were a fire Eccle. 9.7,8 Looke not too narrowly vpon the beautie of a women least thou bée prouoked in desire towardes her Eccle. 25.25 The whoredome of a woman may bée knowen in the pryde of her eyes and eye liddes Take héede of her therefore that hath an vnshamefast eye and merueyle not if shée cause thee to trespasse for as one that goeth by the way is thirstie so shall shée open her mouth and drinke of euery next water yea by euery hedge will shée sitte downe and open her quiuer against euery arrowe and so make her selfe common to euery man that passeth by Eccle. 26.9 c. An harlot is compared to a sowe and a shamelesse woman to a dogge Eccle. 26.23.25 As a whore hateth an honest woman so shall righteousnesse hate iniquitie when shée decketh her selfe and shall accuse her openly 2. Esdr. 16.42 All bread is sweete to the whore and whoremonger they will not leaue off till they both perishe and come to vtter shame and destruction Eccle. 23.17 What my sonne Lamuel and what the sonne of my wombe and what Oh my derely beloued sonne saith Bethsheba vnto her sonne king Solamon giue not thy strength wayes vnto women which are the destruction eueÌ of many kings if they haunt theÌ O Lamuell it is not for kings it is not for kinges I say to drinke wine nor for princes strong drinke or giue them selues to wantonnesse and neglect their office Prou. 31.12 c. For wine and women leade wise men out of the way put men of vnderstanding to reproofe make the mightie miserable and the riche runnagates Eccle. 19.2 Yea hée that companieth adulterers shall become impudent rottonnesse and wormes shall haue him to heritage And hée that is too bolde shal be taken away and made a publike example Eccle. 19. 3. Therefore my sonne kéepe thy strength of thyne age stable and giue not thy strength to straungers Eccle. 26.20 Giue not the power of thy life I say vn to a woman least shée ouercome thy strength and so thou bée confounded Eccle. 9.2 Méete not an Harlot neyther looke thou vpon a woman that is desirous of many mens felowships least thou fall into hir snares Eccle. 9.3 Use not the companie of a woman that is a player a singer and a daunser neither heare her least thou perishe through hir intising and bée taken by her craftinesse Ecele 9.4 For there be thrée thinges hid from mée saith Salomon yea foure that I kâowe not The way of an Egle in the ayre the way of a Serpent vpon a stone the way of a Ship in the middest of the sea and the way of a man with a woman Prou. 30.19 Yea such is the way also of a wife or adulterous woman that breaketh wedlocke for shee eateth and wipeth her mouth and saith I haue not committed iniquitie so finely can shee counterfaite when shée hath her desires and cast a miste before her husbandes eyes making as though shée were an honest woman Prou. 30.20 The mouth of a straunge woman is as a déepe pit hée with whom the Lorde is angry shall fall therein so God punisheth one sinne by an other when he suffereth the wicked to fal into y e acquaintance of an harlot Prou. 22.14 A wicked woman is giuen as a rewarde to a wicked man Eccle. 26â24 A whore is a déepe ditche or gaping graue easily to fal into and a straunge woman is a narrowe pitte harde to get out off Shée lyeth in waite also as for a pray and shée increaseth the transgressions amongst men by seducing and causing them to offende God prou 23.26 c. The lippes of a straunge woman or harlotte that giueth her selfe to another man then to or besides her husbande droppe as an hony combe and her mouth is more soft then butter and her throte more glistering then oyle her flattering and inticementes are most subtile and smoothe to beguile men with But the ende of her is bitter as woormewood and as sharpe as a two edged swoord Her féete goe downe to death her steppes peerce through and take holde of Hell and all her dooinges tende to destruction shée weigheth not the way of lyfe her pathes are moueable so vnstedfast are her wayes that thou canst not know theÌ for shée hath euer new meanes to allure men vnto wickednesse and follie Heare mée nowe therefore O children and depart not from the wordes of my mouth kéepe thy way farre from her and come not néere the dore of her house least thou giue thine honour euen thy strength and goods vnto others and thy yéeres to the cruel woman that will haue no pitie vpon thee when thou hast spent al and consumed thy selfe vpon her as is read of Sampson and the prodigall sonne least I say the stranger bee filled with thy strength and thy labours and goods gotten by thy trauel or inheritance come into the house of another man yea and least thou mourne at the last when thou hast consumed and spent thy bodie and lustie youth and then be forced to lament and say Alas why haue I hated instruction and why did my heart despise correction Wherfore was I not obedient vnto the voice of my teachers And why hearkened I not to them that instructed mée I was come almost into all miserie misfortune and euill in the midds of the congregation and assemblie although I was faithfully instructed in the truth yet had I almost fallen to vtter shame and destruction notwithstanding my good bringing vp in the assemblie of the godlie Pro. 5.3 c. The penal punishmentes and terrible threatnings of God in his worde against all sortes of vngodlie women for their sinnes and wickednesses THE Lord God said vnto the first woman Eue which being seduced by the serpent did first taste and afterward entised her husband Adam to eate of the forbidden fruite in Paradise contrarie to Gods commaundement Woman why hast thou done this Because thou hast done it I will greatly increase thy sorowes and thy conceptions In sorow shalt thou bring foorth children thy desire shal bée subiect to thine husband and he shall rule ouer thee Thus doth the Lorde punish the bodie of woman for the sinne whiche the soule shoulde haue béene punished for that the spirite conceiuing hope of forgiuenesse may liue by faith in Christe Gen. 3.13.16 Séest thou not saith the Lord to his Prophet Ieremie what they do in their cities of Iudah and in the stréetes of Ierusalem The children gather wood and the fathers kindle the fire and the women knede the dough to make cakes to the Quéene of heauen and to poure out drinke offeringes vnto other Gods that is they sacrifice to the Sunne Moone and Starres which they called the Quéene of heauen as appereth 2. King 23.5 Iere. 44.17 that they may prouoke me vnto anger Doe they prouoke me to anger saith the Lord and not themselues to the confusion of their faces Therefore thus saith the Lord God Behold mine
abhominations which they doe héere in the Lords houseâ c. Therefore will I execute my wrath vpon them mine eye shall not spare them neither will I haue pitie and though they crie in mine eares with a loude crie yet will I not heare them saith the Lorde Eze. 8.14 15. c. Reade in the stâââs of women more Yea because ther were certain supersticious womeÌ which made an art of mourning and taught their daughters and other women to mourne and wéepe with feined teares for the dead Therfore the Lorde by his Prophets Ieremie derideth the superstition of these women and threateneth them saying Heare the word of the Lord O yée women and let your eares regard the wordes of his mouth teach your daughters to mourne and euerie one her neigbour to lament for death is come vp into your windowes and is entred into your palaces to destroy the children without and the young men in the stréetes and there is no meanes to deliuer you nor any of y e wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâtance and hardnesse of heart that coulde not lament for their ownâ sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâe foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke them to some sorow and remorce saying Thus saith the Lord take héede and call for the mourning women among you that they may come and sende for skifull women that they may come and let them make hast and let them take vp a lamentation for you that your eies may cast foorth teares and your eye liddes gush out of water For a lamentable noise is hearde in Sion saying Howe are wee destroyed and vtterly confounded c. Iere. 9.17 If a woman haue a spirite of diuination or soothsaying in her shee shall bee stoned to death as a sorceresse or witche Leuit. 20â 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â10 And woe bée vnto the women that sowe pillowes vnder all mens arme holes and make vailes vppon the head of euerie one that standeth vp to hurt soules Will yée hurt the soules of my people and will yée giue life to the soules that come vnto you will yée pollutâ me among my people for an handful of Barley for a péece of bread to âlaie the soules of them that shoulde not die and to giue life to the soules that shoulde not liue in lying to my people that heare your lies Wherefore thus saith the Lorde God Beholde I will haue to do with your pillowes wherwith ye hurt the soules of my people to make them flee and cause them to perish depart from the bodieâ and I will teare them from your armes and will let the soules goe whom ye hunt to make them flie or depart from the bodie Your vailes also will I teare in péeces and deliuer my people out of your handes they shal be no more in your hands to be abused or hunted to death and ye shall know that I am the Lord. Because that with your lyes threatnings ye haue made the hart of the righteous foolishy resorting vnto you sad whoÌ I haue not made sad because ye haue contrariwise strengthened y e hands of the wicked stil running vnto you that he should not returne froÌ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌmitting abhominations in Israel Therefore ye shal sée no more vanitie nor diuine diuinations for I will deliuer my people out of your handes ye shall know that I am the Lorde Ezech. 13.18 c. Thus doth the Lord threaten a curse and woefull destruction vnto all those supersticious women coÌmonly called Calkârs or wise women but indéede witches who for lucre sake do prophesie or take vpon them to tell euerie man his fortune or who stole his goods and where they are become which women in old time vsed to giue to those that came vnto them pillowes to leane vpon kerchifs to couer their heads to the intent they might the more allure bewitch theÌ which sorceresses also to make the word of god blasphemously to serue their bellie made the people beleeue that they could preserue life or destroy it at their pleasures and that it should come to euerie one according as they diuined or prophesied If any turne after such as worke with spirites after wise women or soothsayers to go a whoring after theÌ then wil I set my face against that person be it man or woman wil cut him or her off froÌ among my people saith the Lord. Leui. 20.6 Deut. 18.10 That the daughter or childe which is stubborn rebellious riotous and disobedient to her fathers or mothers instruction correction or infected with such like notorious vice ought by Gods law to be stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ his sight and be ashamed for seuen daies together before shee were reconciled as appeareth Num. 12.14 in the storie of Miriam If there be any woman that curseth her father or mother she shal die the death Leuit. 20.9 reade more in the childes dutie The wife that committeth adultrie with an other man beside her husbande shall die the death saith the Lorde Leuit. 20.10 Deut. 22.22 The mother that lyeth with her sonne or sonne in lawe shall die the death She that lyeth with her owne natural brother or brother in law or with her father in lawe shall die the death And if a woman come to anie beast and lie with it she shal die the death and be burnt with fire her blood shall be vpon her for all that commit such villanie and abhomination are execrable and detestable before God and shal be cut off by violent death as appeareth Leu. 11. 12.17 c. She that lieth with her nephew or cosin germane her brother or sisters sonne c. shall die the death and their children counted as bastardes Leui. 20.29 The maide or virgin that playeth the harlot in her fathers house ought to be stoned to death as appeareth in virginitie and daughters Deut. 22.20 The maid betrothed to an husband that lieth w t an other man in the citie or towne before marriage ought also to bee stoned to death as yée may reade at large in virginitie Deut. 22.25.28 If a Priestes daughter fall to play the whore shee polluteth her fathers house therefore shall shée bée burnt with fire Leuit. 21.9 The women that are giuen vp into vile affections doe change the naturall vse into that which is against nature beeing full of
vnrighteousnes fornication wickednes and not regarding to knowe God nor follow his lawes but commit al abhomination euen with gréedines shal worthily tast of death euerlasting Rom. 1.16.2 c. If a woman suspected of her husband to be an harlot bee tried by the law of ielousie to be poluted with other men and to haue trespassed against her husband then shall her belly swel and her thighs rot and she shal be an accursed creature among her people and beare her iniquitie as appeareth Num. 5.27 in wiues If a bond maide affianced to an husband not redéemed nor made free lie with an other man shee shall bée whipt and scourged for it but not die the death because shee is not made frée Leuit. 19. 20. And if a maide betrothed to one man be found lying with another then she shall be compelled to be his wife with whom she lay but if her father refuse to giue her vnto him then shall hee that lay with herâ giue vnto her father 50. shekels of siluer according to the dowry of virgins as yée may reade in virgins Exod. 22. 16. Deut. 22. 18. If a woman put away from her husband and be married to another shee committeth adulterie and shall surely be plagued as an adultresse reade Mark 10. 12. in deuorce There shall bée no whore of the daughters of Israel neither shall there be any whoremonger of the children of Israel Thou shalt neither bring the hyre of a whore nor the price of a dog into the house of the Lorde thy God for any vowe for euen both these are abhomination vnto the Lorde thy God Deut. 23.17 c. Euerie woman that is an harlot or an adultrous woman that forsaketh her husbande and lyeth with other men shall be troâen vnder foote as myre or dounge of euerie one that goeth by the way Eccle. 9.9 The women that sitte in the stréetes girded with cordes and burne strawe or brome and are drawen away and lie with suche as come by and after casteth her neighbour in the téeth because she was not so worthilie reputed nor her cord broken euen such shameles harlots are néere all reproofe and shame and shall bee confounded Baruc. 6.42 Thus shall it goe with euery wife that leaueth her husband and getteth inheritance by an other stranger whom she hath married after diuorce c. Shee shal be be brought out into the congregation and after examination made of her wickednesse shee shall bee punished in the stréetes of the citie and shall bee chased like a young marâ fole When she thinketh not vpon it shee shal be taken and brought to punishment Thus shall shee be put to shame and open rebuke of euerie body yea examinatioÌ also shal be theÌ made of her childreÌ had in adulterie and they shall not take roote nor her branches bring foorth anie fruite A shamefull report shall shée leaue behinde her and her dishonour and reproch shal be not bee put out and that because shee woulde not vnderstande the feare of the Lorde but hath béene disobedient to the lawes of the highest trespassed against her owne husband and gotten children by playing the whore in adulterie by other men And they that remaine shall knowe by her example and punishment that there is nothing better thân the âeare of the Lord nor nothing swéeter then to take âéede to the commandements of the Lord. Eccle. 23.17 c. reade more in diuorce If two men striue together fight the wife of y e one come put âoorth her hande and take the other man by the priuities to pull hym from her husbande then shalt thou cut of her hande thine eye shall not spare her whiche lawe importeth that godlie shamefastnesse ought to bée preserued for it is an horrible thing to sée a woman manly and past shame Deutetonom 25.11 And Salomon saith that she that is impudent too bold shall be taken a way and made a publike example of great reproch Eccle. 19.3 If a woman put apart for her naturall disease vncouer her shame and open the fountaine of her blood by lying with a man shee shall die the death and bée cut off for her vncleannesse Leuit. 18. 19. â0 18. The woman shall not weare that which perteineth to the man neither shall a man put on womens raiment for all that doe so are abhomination vnto the Lord God Deut. 22.4 If a maide or a wife vowe a vowe either by othe or solemne promise and thereby binde her selfe to mortification abstinence or otherwise then if the same vow bonde or promise bée afterward confirmed by the father or husband and shee notwithstanding brake it shée shall bee sure to beare her iniquitie for it is sinne in her and the Lorde will surely require it of her and will not forgiue it So also is it of a vowe made by a widowe or divorced woman without confirmation as yee may reade Numb 30. Deut. 22.21 in maydes wiues c. Furthermore thus saith the Lorde If thou wilt not obey the voyce of the Lorde thy God to keepe his commaundementes and his ordinances which he commandeth thée This curse among many other shall come vpon thee and thy women pursue you and ouertake you The tender and daintie woman among you whiche neuer woulde venture to set the sole of her foote vpon the grounde for her softnenesse and tendernesse or nicenes shall bee gréeued at her husbande that lieth in her bozome and at her sonne and at her daughter and at her after birth that shall come out from betweene her feet and at her children which shée shall beare for when all thinges lacke shée shall eate them secretly during the siege and straightnesse wherewith the enemie shall besiege thée in thy Cities as came to passe in the dayes of Ioram king of Israell 2. King 6.29 And when the Romaines besieged Ierusalem when hunger so bit their women that they were readie to eate their owne children before they were borne and being borne did most vnnaturally deuoure them Deut. 28.45.56.57 Let the harlot and shee that of long time hath accustomed to play the whore adultresse take away her fornications out of her sight and her adulteries from betweene her brestes by earnest and spéedy repentaunce least if shée continue so still in her filthines I strip her starke naked as euer she was borne and slay her through beggerie and penurie Hosee 1.2.3 The harlot that forgetteth mee saith the Lorde and thus saith to her selfe I will goe after my louers that giue mee my bread and my water my wooll and my flaxe my oyle and my drinke that is my wealth aboundaunce euen her way will I stop with thornes and make an hedge that shee shall not finde her paths though she followe after her louers yet shall shée not come at all though shee séeke them yet shall shée not finde them for I will so punishe and plague her and bring her into such streigthes and afflictionsâ that shée shall
haue no lust to play the wanton saith the Lord by his Prophet Hos. Furthermore I will haue no pittie vpon her children for they be the children of fornication euen bastardes be gotten in adulterie Hosea 2.4.5 Yea I will visite vpon her the dayes of her shame and will discouer her leudnesse in the sight of her louers and no man shall deliuer her out of my hande Hosea 2.4.5 c. Because by swearing and lying and killing and stealing and whoring they breake out and blood toucheth blood and whoredome and wine take away their heart Therfore I will visite their waies vpon them and rewarde them their déeds for they shall eate and not haue ynough they shall commit adulterie and yet hauing manyâ wiues shall not increase w t children as they hoped because they haââ 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 9â10 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 muââers 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 garmeÌts 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 vayâe 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 husâands 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
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 caÌnot for my safety graunt your request so preiudiciall to my royall estate so shee departed without her purpose and Salomon wisely to preuent the aspiring purpose of Adoneah went straight waies and put him to death 1. King 1.2 Finally so godly wise and learned a woman was this Bethsabe that Salomon her sonne being nowe a king yea and a most wise and learned king yet she to shewe her duetie motherly affection towards him her childe taught him the doctrine and preceptes of good life and howe he shoulde rule and gouerne to the glorye of God and his perpetuall prayse and renowne Her wordes and doctrine which shee taught Salomon and wherein shee exhorted him to chastitie sobrietie and iustice are these What my Sonne And what the Sonne of my wombe And what O Sonne of my desires Giue not thy strength vnto women nor thy waies which is to destroy kings for women are the destruction of kings if they hate them It is not for kings O Lamuel for so was Salomon also called it is not for Kinges to drinke wine nor for Princes strong drinke that is the king must not giue himfelfe to wantonnesse and neglecte his office which is to execute iudgement least he drinke and forget the decree and chaunge the iudgement of all the children of affliction Giue yee strong drinke vnto him that is ready to perish and wine vnto them that haue griefe of heart Let him drinke that he may forget his pouertie and remember his miserie no more for wine doth comfort and cheere the heart of man as Psal. 104. 15 Open thy mouth for the dombe in the cause of al the children of destruction That is defend their cause that are not able to helpe them selues Open thy mouth I saye iudge righteouslye and iudge the afflicted and the poore Pro. 31.1.2.3 c. Reade more of the conditions and properties of a worthy woman and vertuous wife described by Bethshabe in the prayse of women Pro. 31.10 Bilha or Bala or Baala after some translations signifieth old or fading a pretye one the lesser swalowed vp hauing her his man troubled shedding of an vnderling had In getting vp Destroying She was a young Damosell which serued Laban the father of Rahel and when Rahel his daughter should be marryed to Iacob Laban gaue Bilha his mayde to Rahel
his daughter to be her handmayde and seruaunt And afterwarde when Rahel perceiuing shee was barren and could beare Iacob no children she gaue Bilha her mayde vnto her husband to be his wife who conceiued by Iacob and brought him forth two sonnes The first called Dan the second called Nepthali Afterwarde Bilha and her mate zilpha went with Iacob to meete Esau and was placed formost with her children in the company and meeting Esau did him first reuerence and obeysaunce Then at the commaundment of Iacob she reformed her selfe of her Idolatrie and resigned vp vnto him her earinges Idols worshipped God aright with him and all the rest of his housholde yet after this that is in the yeare of the world 2275. Ruben the eldest Sonne of Iacob went and lay with this Bisha his fathers Concubine and caused her to commit adulterie to her shame and his curse giuen of his father vnto whose eares the vile fact came as appeareth Gene. 29.29.30.3 c. 33.2.6.35.4.22 46.25.49.3 1. Chro. 7. 13. Bithiahâ or Bethia signi the Daughter or measure of the Lord. She was the daughter of Pharaoh and wife of Mered or after some âhe first wife of Ezrah and the mother of Mered. Read 1. Chro. 4.18 C Calmana signi a nourishing gift or present She was one of the two daughters of Adam and Eue sister to Delbora and wife to Rayn her owne brother by whom the worlde was first replenished as appeareth in Graftons Chronicle fol. 27. Candaces signi chaunged hauing breach of minde a cleane or the purest hauing in vse it is a common name to all the Queenes of Ethiopia Shee was the Queene of Ethiopia who sending her Eunuch or chiefe gouernour that had the rule of all her treasure to Ierusalem as hee rode in his charyot reading Esaye the Prophet was by the waye met with of Philip who baptised and instructed him in the true vnderstanding of the scripture he read and conuerted him to the Christian fayth by preaching vnto him Iesus so that he worshipped God aright at Ierusalem Acts. 8.27 Cleopatra signi the flourishing glory or ioy of the countrey or of the Father Shee was the daughter of Philometor king of Egipt who in the yeare of the world 3981. being first giuen in maryage by her father vpon good lyking to Alexander the sonne of noble Antiochus Epiphanes king of Syria and royally maryed with great glory after the manner of Kinges at the Citie of Ptolomays afterward vpon displeasure causeleâse taken by her father against her husbande she was taken away from him againe and giuen by her vnnaturall father to Demetrius the sonne of Demetrius and so became his wife also hauing now two husbands alyue as appe 1. Ma. 10.75 11.12 The Prophet Daniel also prophecyeth also of the faythfulnesse constancie of one Cleopatra a bewtiful Woman that was the daughter of Antiochus the great king of Syria wife to Ptolomeus Eptphanes king of Egypt saying in this wise Hee that is Antiochus shall set his face to enter with the power of his whole kingdome and his confederates with him agaynst Ptolomeus thus shall hee doe and hee shal giue him the daughter of women to destroy hym But she shall not stand on his side neyther before him meaning that Antiochus should giue his daughter Cleopatra to Ptolomeus to destroye him with her bewtie betray him to her father after his aduice or if that serued not he woulde destroy him together with his daughter by that marriage vnder pretence of friendship for hee lyke a moât couetous and cruel wretch regarded not the lyfe of his daughter in respect of the kingdome of Egypt which hee chiefly shotte at yet for all that Daniell prophecied that she shoulde not agree to her fathers wicked counsayle but shoulde loue her husband as her duetie required and not seeke his destruction for her fathers pleasure or any friend in the world beside Read Dani. 11.17 Cozbi signi a Lyer leauing off as flowing as a fludde Shee was the Daughter of zur Prince of Midian who playing the harlot with zimry the Israelite and sonne of Salu and being taken in the verye committing and doing of the filthy facte of adulterie was by zealous Phinees the sonne of Eleazar Gods execucioner of his iust wrath thrust quite through her belly and slayne as she laye together with zimry her adulterous mate Which zealous fact of Phinies so pleased God that therefore the Lorde not onely turned awaye his wrath and caused the plague to cease which hee had sent vppon the Israelites for committing both corporall and spirituall whooredome with the woman of Moab and following their idolatry but also God made the couenant of priesthood to remaine with him and his for euer as appeareth Numb 25.6.7 D Damaris signi a little or a prety wile a still heed She was a certaine godly and deuout woman dwelling at the Citie of Athens who with Denis Areopagita and others beleeued the Gospell preached by S. Paule and was conuerted to the Christian fayth Acts. 17.34 Deborah or Debbora signi a word a Bee good vtteraunce a babler speecâe Shee was the wife of one Lapidoth and a Prophetesse who after the death of Ehud and Shamgar was the fourth Iudge and gouernesse of the people of Israell and iudged them by the spyrite of prophecy in resoluing of controuersies and doubtes declaring vnto theÌ y e wil of God And in the yeare of the world 2766. when y e childreÌ of Israel were giuen by the Lorde for their sinnes into the handes of Iabyn King of Canaan and inuaded by Sisara his captaine and a great hoste of enymyes They went to Deborah vnto her house that dwelte vnder a Palme tree betweene Ramah and Bethel in Mounte Ephraim and in great sorrowe and lamentation asked her aduise who vnderstanding the matter sente presently for Barack who being come she sayde vnto him hath not the Lorde GOD of Israel reuealed vnto mee by the spirite of prophecie and commaunded thee saying goe to Mounte Tabor with ten thousand men And I saieth the Lord wil drawe vnto thee to the riuer Kison Sisera with all his huge hoste and delyuer him into thy hande But Barak seeing his owne weakenesse and his enemies power desired Deborah the Prophetesse to goe with him to assure him of Gods will from tyme to tyme saying If thou wilt goe with me I will goe But if thou wilt not goe with me I will not goe Then sayd Deborah I will surely go with thee as thou desirest but for thy distrust and doubtfull minde knowe thou this that this iourney which thou takest shall not therefore be for thine honour for the Lorde shall sel Sisera into the handes of a woman So Deborah arose and went with Barak and all his host to Kedesh And when she saw Sisera and his army come ready to wage battell with Barak she still incouraged him to the enterprise by assuring him of Gods fauour and ayd saying vp
young sonne and there presented before the Lord both her offering and childe to Ely the high Priest whom she then put in remembrance thereof saying oh my Lord as certainly as thy soule liueth my Lorde I am the woman that stoode with thee here of late praying vnto the Lorde for this child and because my Lorde hath geuen me my desire which I asked of him therefore also I now according to my vowe and promise made in my prayer am come to dedicate him vnto y e Lord vnto whom I haue geuen him while he liueth And so after a notable song of praise and thankes giuing made by her vnto God for her childe as appeareth in the first Lampe pag. 6. She departed with her husband home and lefte her child Samuel with Ely the Priest to minister in the temple of God in all that Ely commanded him So Samuel her child beyng but young ministred before the Lorde gyrded with a linnen Ephod And euery yeere after did Hannah his mother make a little coate for Samuel her sonne and bring it vp to him when she came with her husband to offer the yeerely sacrifice as the custome then was once euerie yeere to appeare before the Lord with their families And when she came into the house of God Ely the Priest blessed her husband her saying The Lord geue thee seed of this woman for the petitions that she asked of y e Lord. And so departed they home againe vnto their place in mount Ephraim where they dwelt And thus God tooke away her rebuke of barrennes and visited her and blessed her with moe children so that after Samuel she conceiued and bare three sonnes moe and two daughters to her great comfort and the reioycing of her husband 1. Sam. 1.2 Hazleleponi or Asalelphuni or Asalephum signifieth the shadow or drownings of the countenance the sound of tinking in the face She was the daughter of Etam and sister to Izreel Ishma and Idbash that were of the tribe of Iuda 1. Chro. 4.3 Heleah or Helaa signifieth rust weakenesse She was one of the wiues of Ashur who bare vnto him iii. sonnes Zereth Iezohar and Ethnan 1. Chro. 4.5.7 Herodias signifieth the glory of the skin or the boasting or glorying in skinnesâ proude of his furres the hill of pride or of presumption the fierie Dragon c. She was the wife of Phillip Herode the Tetrarches brother to whom she brought foorth a daughter whose name as Iosephus reporteth was called Salomen This woman beyng very licentious and more familier with her brother in lawe Herod then honestie required grew into such fauour with him that he contrarie to the law of Moses married her his brother beyng yet aliue Against which vnlawfull marriage that holy man of God Iohn Baptist spake very much to Herods reproofe saying that it was not lawfull for him to haue his brothers wife Then she fearing least that Saint Iohn woulde make Herode breake of the incestuous marriage first caused Herode to take Saynt Iohn and binde him and put him in prison for her sake and would haue put Iohn to death openly but that he feared the multitude who counted him a Prophet of the Lordes But this wicked woman Herodias not being herewith satisfied counselled her daughter Salomen at the feast of Herodes byrthdaye when shee daunced before him to aske of him the head of Iohn Baptist in a platter who did so and it was graunted her and geuen her in a platter and shee carried it to her mother And so by the wicked deuise of this vnchaste woman Saynt Iohn Baptist lost his head to the greate trouble of the Churche and griefe of Christ Iesus and his Disciples Matth. 14.1 Heuah or Eua signifieth quicke liuing or serpent woe alas life a woman the mother of all mankinde She was the last reasonable creature that God made in Paradise and the first woman that euer was For when all creatures and Adam were made Adam hauing now geuen names to all creatures and God seyng that among theÌ all he could not find one helper meet for AdaÌs society said It is not good y t man should be himself alone I will make him an help meet for him so y e Lord vpoÌ y e 6. day of the worlds creatioÌ caused an heauy sleep to fal vpoÌ AdaÌ whilest he slept he took one of his ribbes closed vp the flesh in steede therof And of the ribbe which the Lord God had taken out from the man made he the woman to finishe and make perfect the woorkemanshippe of mankinde by the womans creation whiche before was like an vnperfect buylding And the woman being thus created the Lorde brought her to the man to see how he would name her and to make her his mate who assoone as he saw her sayd thus of her This now is bone of my bones and flesh of my flesh she shal be called woman or mannes because she was taken out of man Thus Adam and the woman being coupled together as man wife by the Lord in paradise to shew y t marriage requireth a greater duetie towards our wiues and likewise the wife to the husband then otherwise we are bound to our PareÌtsâ therfore said God shal man leaue his father mother and shal cleaue to his wife and they shal be one flesh Now Adam and Eue beyng both naked were not ashamed because they were yet in their state of innocency for before sinne entred all things were comely and honest And being both put in y e gardeÌ of pleasure called Eden or Paradise Sathan enuying their felicity as he can change himselfe into an Angel of light so did he now âirst abuse the wisedome and subtilty of the serpent the subtilest beast in the field and making the serpent his instrument he went and spake in the serpent vnto the woman and sayd yea hath God indeed sayd ye shall not eate of euery tree of the garden And the woman aunsweared the serpent saying We eate of the trees of the garden but of the fruit of y e tree which is in the midst of the garden God hath sayd yee shal not eate of it neyther shall ye touch it least ye die Then the serpent or Sathan whose chief subtilty was to cause Heua not to feare gods threatnings sayâ vnto the woman ye shall not dye at all But GOD doth know that when ye shall eate thereof your eyes shal be opened and ye shall be as Gods knowing good and euill as though he should say God doth not forbid ye to eate of the fruite saue that he knoweth if you should eate therof yee shall be like to him So the woman Heua doubting of Gods threatning yeelded to Sathan and seyng that y e tree was good for meate and that it was pleasant to the eye and a tree to be desired to get knowledge she tooke of the fruite therof and did eate And beyng thus beguiled through the subtiltie of the serpent by whoÌ through enuy
of the Deuil she was first deceiued and guilty of the transgression of Gods commaundement And so consequently the beginning of sin and first entraunce of death ouer all flesh into the world She gaue also of the same fruite vnto her husband Adam and so entised him also to sinne with her And he not so much to please his wife as moued by ambition at her perswasion did eate also of the forbidden fruit Whervpon immediatly the eyes of them both being opened they knew that they were naked and began to feele their miserie but yet starting froÌ God as those that had no grace to seeke to him for remedie they foolishly sewed figge leaues together and made themselues breeches thereof or things to gyrde about their loynes to hyde their priuities and so hauing sinfull consciences hid themselues for shame from the presence of the Lorde God as they thought emong the trees of the garden And this fall of Adam and Eue was as some thinke vpon the tenth day of May. But the Lord God walking in the mids of the garden in the coole of the day with a mighty voyce called first vnto the maÌ and sayd Adam where art thou Who aunsweared Lord I heard thy voyce and was afraid because I was naked and therefore hid I my selfe Wherein his hipocrisie appeared in that he hid from God the cause of his nakednes which was the transgression of Gods commandement And the Lord saide vnto Adam who told thee that thou wast naked hast thou eaten of the tree wherof I commanded that thou shouldest not eate in no case Then Adam said the woman which thou gauest to be with me she gaue me of the tree and I did eate Where note the wickednesse and lacke of true repentaunce in Adam in that he burdened God with his fault because he had geuen him a wife which entised him to offend Then the Lorde called the woman and saide vnto her why hast thou done this And the woman Heua also in stead of confessing her fault increased it by accusing the Serpent saying The Serpent beguiled me and I did eate Thus God hauing asked the reason of the man and the woman because he would bring them to some remorce and repentaunce for their sinne that he might haue mercie vpon them if they had had the grace to confesse their follies as like Hypocrites they posted it of from one to another woulde no longer stand reasoning or debating the matter so with the Serpent because he would shewe him no compassion at all but straight cursing andâ condemning Sathan in the Serpent he saide vnto the Serpent because thou hast done this thou art cursed aboue all cattell and aboue euerye beast of the field vpon thy bellie shalt thou goe and as a vile and contemptible beast shalt thou eate dust and filth all the dayes of thy life I wil also put enmity betweene thee meaning Sathan by whose motion and craft the serpent deceiued the woman and the woman betweene thy seede and her seede He that is Christ shall breake thine head that is the power of sinne death And thou shalt bruse his heele that is Sathan shall sting Christ and his members but not ouercome them And to comfort Adam and Eue againe by the promise of the Gospell or the blessed seede as also to punish the body of woman for the sinne which the soule should haue smarted for that the spirite hauing conceyued hope of forgiuenesse might liue by faith in Christ therefore the Lorde sayde againe vnto Eua and in her to all women I will greatelie increase thy sorrowe and thy conceptions In sorrowe shalt thou bring foorth children and thy desire shal be subiect to thine husband and hee shall rule ouer thee Also to Adam GOD sayde because thou hast obeyed the voyce of thy wife and eaten of the forbidden fruite cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thornes also and thistles as vnnaturall fruites proceeding of the corruption of sinne shall it bring foorth vnto thee thou shalt eate the herbs of the field yea in the sweat of thy face shalt thou eate bread til thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Thus the transgression of Gods commandemeÌts in Adam and Eue was y e cause that both they all mankind in them together with all other creaturs were subiect to the curse of God And then GOD deriding as it were Adams miserie wherevnto hee was fallen by ambition to Adams greate reproche sayde beholde the man is become as one of vs to knowe good and euill And nowe least he should put foorth his hande and take also of the tree of life and eate and liue for euer therefore the Lorde God hauing first made coastes of skinnes to cloath both Adam and Eua or geuen them knowledge to make themselues garmentes to couer their nakednesse he sent them foorth and cast out man and woman from the garden of Eden to till the earth whence they were taken And at the East side of the garden of Eden hee sette an Angell or Cherubin with the blade of a swoorde shaken to keepe the way of the tree of life from Adam And thus Adam Eue nowe depriued of life soft also the signes thereof Afterward Adam chaÌged his wiues name and called her name Heua because she was the mother of all liuing who before was called woman mannes or Adam And Heua conceiued and bare Adam her husband three sonnes Cayn Abell and Seth and two daughters Calmana and Delbora by whom the worlde was first replenished When her first sonne Cayn was borne she greatly reioyced praised God for him and promised to offer him vnto the Lord as the first fruits of her byrth saying I haue obtayned a sonne to or by the Lorde And when after the death of Abel she coÌceyued and bare another sonne she called his name Seth and praysed God also saying God hath appoynted me another seede for Abel whom his brother Cayn hath âlayne Gen. 2.3.4 Hodesh or Hodes signifieth a moneth a newelty She was one of the wiues of Shaharaim whoÌ he tooke after he had put away his 2. other wiues Hushim Baara which Hodesh bare vnto him diuers soÌnes y t became great meÌ in y e world as appereth 1. Chr. 8.9 Hodia or Odaia the prayse or acknowledging of the Lord. She was the sister of Naham 1. Chro. 4.19 Hoglah or Hegla signifieth her holiday cheere or wherling about She was one of the 5. daughters of Zelophead the sonne of Hephar of the familie of Manasses who together with her sisters inherited al her fathers lands by partitioÌ as coheires or partners for want of heire male and who was afterward maried to one of her vncles sonnes of y e tribe of Manasses to the end their inheritaunce should remaine in that tribe for euer read Mahlah Num. 26.33.27.1.36 all
Huldah or Holdai holda or Olda signifieth the world or a weasell ruâf She was the wife of one Shallum the sonne of Tikuah the sonne of Harhas keeper of king Iosias wardrop And being a Prophetesse dwelling in Hierusalem in the colledge or place called the house of doctrine which was neere to the temple and where the learned assembled to intreate of the scriptures the doctrine of the Prophetes Iosua the king of Iuda vpon a time that is in y e yeere of the 3498. finding the booke of the law in the temple at the reformation thereof sent Helkiah the priest and Shaphane the Chaunceller with other noble meÌ of his counsell vnto this womaÌ Hulda the Prophetesse to coÌmune with her and enquire of the Lorde for him and his people concerning the booke of the law so found in the temple and read before him what shoulde be done therwith And when the messengers had done their errand the Prophetesse aunsweared them saying goe tell the man that sent you to me thus saieth the Lorde God of Israel beholde I will bring euill vppon this place and vppon the inhabiters thereof euen all the words of the booke which the king of Iudah read because they haue forsaken me and haue burnt incense vnto other Gods to anger me with all the workes of their handes and mens inuentions contrary to the worde of God my wrath also shal be kindled against this place and shall not be quenched for their abhominations But to the king of Iuda who sent you to enquire of the Lord so shal yee say vnto him Thus saith the Lorde God of Israel the wordes that thou hast heard read in that booke shall come to passe but because thine heart did melt and thou hast repented and humbled thy selfe before the Lorde when thou heardest what I spake against this place against the inhabitaÌts of the same how they should be destroyed and accursed and hast rent thy clothes and wept before me I haue also heard it saith the Lord. Behold therefore I will gather thee vnto thy fathers and thou shalt be put in thy graue in peace and thine eyes shal not see all the euil that I wil bring vpon this place And so the messengers departed froÌ the propheâesse told the king what she said 2. King 22.14 Hushim or Husim signifieth hasting holding peace geuen to pleasuâe She was one of the wiues of Shaharaim of the tribe of Beniamine who bare him two sonnes called Ahitub and Elpaal and afterwarde with her mate Baare was put away from her husband 1. Chro. 8.8 11. I Iael or Iahel signifieth a Do or ascending or going vpward a smal Deare a Roe a Hynde the match of hart and hynd beginning She was the wife of one Hebar a Kenite which was of the children of Hobab Moses father in law and being a stranger yet worshipped the true God and ioyned with Israel in all things And when Iael in the yeere of the world 2766. had heard of the great ouerthrow of Sisera and how he fled and was comming towards her tent for succour she went out and met him saying Turne in my Lord turne into me and feare not so he being come into her tent or house asked her a litle water to quench his thirst and she brought him a bottell full of mylke And when he had well drunke thereof he laide him downe to sleepe and as she was couering him with mantles and clothes he prayed her to goe and âtand at the dore of her tent and whosoeuer doth come and aske for any manâ say I pray thee quoth he there is no man here And so when Sisara was fast a sleepe Iael beeing thereto prouoked by Gods spirite to take reuenge vpon the enemie of his people went softly vnto him with a nayle in the one hande and a hammer in the other and smote the nayle thorow the temples of his head and nayled him fast to the ground which done she went and stoode at her tent dore and seeing Baracke pursue Sisara she went and met him saying Come goe in with me I will shew thee the man whom thou seekest and so he folowed Iael who brought him into her tent where Sisara lay dead and the nayle in his temples And then he saw that a woman had the honour and not he and knew that the prophecie of Debora was truely fulfilled which she prophesied vnto him when she sayd Baracke this iourney that thou takest vpon thee now shal not be for thy honour for the Lord shal sel Sisara into the hand of a woman who shal take away the honor of the victory froÌ thee as it came to passe indeed Iudg. 4.17 18. c. For which valiant act of Iaels Deborah in her song of praise highly commended praised her saying Blessed shal Iael the wife of Heber be aboue other women dwelling in tents blessed shal she be aboue other women c. as you may read in the song at large in the first Lampe pag. 3. Iudg. 5.24 Iecholiah or Iecolia Iechelia Iecelia si the profiting or pâwer of the Lord. She was the wife of Amaziah king of Iuda and the mother of Uzziah called also Azanah king of Iuda 2. King 15.2 2. Chro. 26.3 Iehoaddan or Ioadan or Ioiadan sig the Lordes delight the Lords pleaâure the Lords good season She was the wife of Ioash king of Iuda and mother to Amaziah king of Iuda 2. King 14.2.2 Chro. 25.1 Iehoshabeath or Iehosheba or Iehosabeth Iosabeth or Iosaba sig the fulnes of the Lord the Lordes othe or the seuenth of the Lord endewed She was the daughter of king Ioram or Iehora king of Israel sister to Ahaziah wife to Iehoiada y e high Priest or Bishop of y e Iewes And when Athalia her Grandmother went about cruelly to destroy the king her brothers seed by murder God for his promise sake made to the house of Dauid moued the heart of Iehosheba to preserue some âeÌnant of that stocke whervpon she went and tooke Ioash the youngest sonne of Ahaziah her brother and stole away her young nephewe froÌ among the kings soÌnes that were appoynted to bee slayne hid both âim and his nurse in her owne bedchamber with her husbands counsel and kept him from slaughter in the chamber where the Priests did lye neere the house of the Lorde the space of sixe yeeres so that he perished not with the rest of his brethren but after became king of the land and deposed his grandmother Athalia as appeareth in the life of Athalia 2. King 11.2.2 Chro. 22.10 Iehudiiah or Iudaia Iudea or Iudaea sig praysing graunting or acknowledging the Lorde She was the second wife of Ezrah and bare vnto him three sonnes Geret the father or Prince of Gedor Hebar the Prince of Socho the 3. Iekuthiel the Prince of Zanoah 1. Chro 4.18 Iemimah or Diem sig beautifull as the day or of long life Shee was one of the three beautifull daughters of Iob which
y e people had giuen her and gaue the Canopie which she had taken from his bed for an oblation to the Lord. So the people reioyced as the vse is by reason of the victory for the space of three moneths and Iudith remained with them in Ierusalem by the Sanctuarie And after this euery one returned home to his owne house inheritance And Iudith went to Bethulia remained in her owne possession was for y e time right honorably taken in all the countrey land of Israel Unto her vertue also was chastitie ioyned so y t although many desired her yet she neuer knew man nor companied w t any all the dayes of her life after that Manasses her husband was dead and gathered to his people But on the high solemne feast dayes she went out with great worship increased more more in honor waxed old in her husbands house where when she had been a widow three yeeres foure moneths was become an 105. yeres old After that she had made her maide Abra free and distributed her goods to them y t were neerest of her kinred to her husband her she died in Bethulia there was most honorably buried beside her husband Whose death the Iewes or people of Israel lamented with mourning vii daies together euery yeere solemnized y e day wherin she got the victorie as a holy day to be kept for euer amoÌg their fastiuall daies And there was none y t made the childreÌ of Israel any more afraid in the dayes of Iudith nor along time after her death There was another woman called Iudith which was the daughter of Beeri an Hittite one of the wiues of Esau who with her mate Bashemath was a griefe of mind to Isaac Rebecca her father mother in lawe for her disobedience and rebellion towares them Gen. 26. 34.35 K Keren-happuch or Cornu-sibii signifieth the horne or childe of beautie She was the youngest of Iobs three daughters that he had after his fall and sister to Ieminah and Kezia a verie beautifull virgin as her sisters were vnto whom Iob her father gaue an inheritance amoÌgst his sonnes to her preferment and portion Iob. 42.14 Ketura or Cetura or Chethura signifieth smelling sweete like spices or perfuming or bound a good sauour Shee was the second wife or concubine of Abram whom he tooke as some think whiles Sara was yet aliue and who bare him vi sonnes as appeareth Gen. 25.1.2 Kezia or Cassiam signifieth as pleasant as Cassia or sweete spice Shee was the seconde daughter of Iob a most beautifull comely woman and virgin vnto whom also with her sisters Ieminah and Karen-happuch her father gaue an inheritance for her portion among their brethren Iob. 42.14 L Lea or Lia. signifieth painfull or weeried Shee was the eldest daughter of Laban the sonne of Nahor Abrahams brother and sister to Rahel but being bleare eyed or squint eyed shee was nothing so faire and beautifull as her sister Rahel was yet when her sister Rahel for whom Iacob serued seuen yeres should haue been giuen vnto him in marriage y e same night after the wedding feast kept by Rahel her father to prefer his eldest daughter in marriage before the yoÌgest especially being somwhat deformed couered his daughter Leahs face with a vaile in signe of chastitie shamefastnesse as the maner of virgins or young maried wiues then was so in the darke in steede of her sister Rahel brought her to bed to Iacob who lay with her and so she preuented her sister Rahel in marriage became Iacobs first wife this was in the yeere of the worlde 2252. And her father gaue his maid Zilpa to Leah to be her waiting maid seruant Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister But when the Lord saw that Lea was despised not so well beloued of her husband Iacob as her sister was shee in her affliction had recourse vnto God by prayer because children are a great cause of mutuall loue betweene man wife he heard her prayer and made deformed Lea fruitfull faire Rahel barren so y t the same yeere Leah conceiued bare a sonne called his name Ruben saying Because the Lord hath looked vpon my tribulation giuen me a childe now therefore my husband will loue me And the next yeere being the yere of the world 2253. she conceiued againe bare another sonne called his name Symeon saying because the Lord hath heard that I was hated therefore he hath giuen me this sonne also And in the yere 2254. shee conceiued againe the third time bare a sonne called his name Leuy saying Now at this time will my husband keepe mee commpanie because I haue borne him three sonnes Lastly in the yeere of the world 2255. she conceiued bare him another sonne called his name Iudah saying Now will I praise the Lord so she left bearing Afterward when she saw that for her fruitfulnes she was enuied of her barren sister Rahel that she her selfe also now had left bearing then shee gaue Zilpah her maid vnto her husband Iacob to wife who bare him a sonne Leah called his name Gad saying God doth increase me with a company or multitude of children Again Zilpah her maid conceiued and bare another sonne whose name Leah called Asshur saying Ah blessed am I for the daughters will blesse me After this in the yeere of the world 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field found certaine hearbes called Mandrakes whose roote hath a certaine likenes of the figure of a maÌ and brought them home vnto his mother Lea. And when Rahel her sister heard thereof she went to Lea her sister desired her to giue her of her sonnes Mandrakes but Lea vnwilling so to do answered said to her sister Rahel Is it not enough that thou hast taken away mine husband but wouldst take away my sonnes Mandrakes also Wel quoth Rahel let him sleepe with thee this night for thy sonnes Mandrakes And so Iacob coÌming out of the field at euening Lea went out to meet him and said Come in vnto me lie with me this night for I haue bought paid for thee with my sonnes Mandrakes So Iacob did and God heard Leah and she conceiued by him that night bare vnto Iacob the fift sonne called his name Issachar saying God hath giuen me my reward because I gaue my maide to my husband In which wordes she offended because in steede of acknowledging her fault shee boasteth there as if God had rewarded her therfore After that in the yeere of the world 2257. Lea conceiued againe and bare Iacob the sixt sonne of her owne bodie called his name Zebulim praysing God and saying God hath indued me with a good dowry now will mine husband dwell with me because I haue borne him
go in peace and presently there went out of her seuen diuelles or foule spirites to the admiration of all that sate at the table Then Marie feeling her self much bounde to Christ which had forgiuen her so many sinnes and cast out of her so many diuels fel in so great loue of Christ that al her whole meditation and studie euer after y t time was only vpon him Insomuch that to acknowledge y e great benefites which shee had receiued of him and to shew her perseuerance in thankfulnes and knowledge of Christ shee diligently followed Christ with Ioanna the wife of Chuza and Susanna and many other women whom Christ had healed together with her of their euil spirits and infirmities and ministred vnto Christ of her substance And when her sister Martha receiued Christe into her house to meate and was cumbred about muche seruing of Christ at the table Marie Magdalen chusing y e better part sate at Iesus feete all the while and heard his preaching Also when her brother Lazarus was dead and laide in the graue and Iesus was comming to her sisters Marthas house to rayse Lazarus agayne to life so soone as her sister Martha called her secretly and tolde her that her maister Christ was comming and asked for her shee to declare her affection and reuerence that shee bare to Christ arose with speede and went to meete him and when shee was come where Iesus was and sawe him shee fell downe at his feet wept saying vnto him Lord if thou hadst bin here my brother had not bin dead And when Iesus saw her weepe for very compassion as one y t felt our miseries suffered y e lik he groned in spirit was troubled in himselfe wept also together w t her for sorrow as ye may read more in the storie of her sister Martha Moreouer when Iesus suffered his passion this Marie Magdalen with Marie the virgine and mother of Christ and Marie the wife of Cleophas and with other women who had followed Iesus from Galilee to Ierusalem ministring vnto him first stood a farre off and behelde howe he was crucified and afterward came and stood by the crosse to see the ende and when hee was taken down by Ioseph Aremathea and wrapt in linnen clothes to be buried shee with Marie Ioses mother sate ouer against the sepulchre and behelde where he shoulde be layde and so returned home to buy and prepare odours and sweete oyntments to anoynt his body and rested the Sabboath day according to the commaundement And the morrowe after the Sabbath day when shee came with sweete oyntmentes very early in the morning before sunne rising to the sepulchre thinking to haue anointed and embalmed the body of Iesus in his graue and sawe the stone taken away from the tombe shee with feare and great ioy at the Angelles commaundement ranne to Peter and Iohn and tolde them saying they haue taken the Lord out of the sepulchre we knowe not where they haue laide him But Peter and Iohn not beleeuing her words ran both of them to the graue to trie the matter finding her wordes true they returned backe againe to their companies leauing Marie standing at the graue weeping for the loue she bare vnto Iesus And as she wept bowed her self to looke into y e graue again as one not satisfied w t seeking Iesus her Lord behold she saw two Angels sitting in white clothes who said vnto her woman why weepest thou Oh quoth shee they haue taken away my Lord and I knowe not where they haue laid him And turning her selfe about shee sawe Iesus standing but knew not y t it was he to whom he said Woman why wepest thou whom doest thou seeke she supposing it had bin the gardner said sir if thou hast borne him hence tell me where thou hast laid him I will fet him TheÌ Iesus said vnto her Marie with y t she turned her selfe and saide vnto him Rabbony which is to say Maister and fell downe to the grounde to haue kissed his feete But to withdrawe her from beeing too much addicted to his corporall presence and to teache her to lift vp her minde by faith into heauen where onely after his ascention he remayneth Iesus said vnto her Touch me not for I am not yet asceÌded to my father but go to my brethreÌ tel them that I ascende to my father to your father to my God your God Thus Iesus after his resurrection hauing appeared first to Marie MagdaleÌ a sinfull woman out of whom he had cast seuen diuels Shee then went to the disciples told them that shee had now seene the Lord and what things hee had sayde vnto her to the better confirmation of their beliefe in his resurrection read Matthewe 26.7.27.56.28.1 Mark 14.3.15.40 47.16.1,9 Luk 7.37.8.2.10.39.23.55 Iohn 11.12.3.19.25.20 all Marie the mother of Iohn and Marke Shee was a godly and faithfull woman vnto whose house Peter came after the Angell of God had deliuered him out of pryson from the handes of Herod where many were gathered together in prayer beeyng let in after muche knockyng by her maide Rhode that kept the doore Act. 12.12 Marie the mother of Iames the lesse and of Ioses She was as some thinke the same Marie Cleopas before named which was the sister to the virgine Marie and was so called after her second husbands name which was Cleopas who being first married to one Alpheus had by him two sonnes the one Iames the lesse whoe was called the brother of Christ and the other Ioses And shee being a very godly deuout woman who with Marie Magdalen amoÌg other women followed Iesus from Galilee to Ierusalem ministred vnto him of her substaunce And when he was led to be crucified she folowed him also lamenting and bewailing him vnto whom Iesus saide Yee daughters of Ierusalem weep not for me but weepe for your selues for your children for behold the dayes will come when men shall say blessed are the barren the wombes that neuer bare the pappes w t neuer gaue sucke Then shall they begin to say to the mountaynes fall on vs to y e hils couer vs. For if they do these things to a greene tree that is if they thus handle me being an innocent what shal be done to the drie that is to the wicked man And when Christe was crucified she with Marie Magdalen among the rest of the women stood a far off beheld him suffer his passion to see what would become of him and after his death drewe nere stood euer against his sepulchre where hee should be buried afer went home to prepare odors came the morow after the Sabboth very early to embalme the bodie of Iesus but found him not there for he was risen gone so was a witnesse of his resurrection as ye may read in the story of Marie Magdelen Mat. 27.56 28.1 Mar. 15.40.47.16.1 Luk. 8.3.23.27 There was another woman called
Marie which was a godly woman dwelling in Rome who best owed much hospitalitie and labour vpon S. Paule the Apostles while they were there at Rome to whoÌ therfore S. Paule in his Epistle to y e Romans hath him specially commended by name among the rest saying greete Marie which bestowed much labour on vs c. Roâ 16.6 Of Marie Salome read in Salome Martha signi bitter egging or prouoking She was sister to Marie Magdalen Lazarus and dwelling in Bethynia called y e towne of Marie Martha almost two miles from IerusaleÌ On a time she inuited Iesus home to her house to dinner being cumbred about much seruing and seeing her sister Marie sit still at Iesus feete to heare his preaching she went to Iesus to coÌplayne vnto him said Master doest thou not care y t my sister hath left me to serue alone bid her come helpe me And Iesus perceiuing y t she had smotten the principall which was to heare Gods word answered and sayd vnto her Martha Martha thou carest and art troubled about manye things but verily one thing is needeful Mary hath chosen y e good or best part which shal not be takeÌ away froÌ her as if he shold say it is not meete y t Mary should haue bin drawn froÌ so profitable a thing as y e hearing of gods word is wheruÌto she could not alwaies haue opportunity And wheÌ her brother Lazarus fel sicke in Bethynia she and her sister Marie sent word therof vnto Iesus saying behold he whoÌ thou louest is sick come therfore heale him And wheÌ Iesus who loued Martha Marie her sister Lazarus their brother heard y t he said his sicknes was not vnto death but for y e glory of God therfore staid a while with his Disciples then when he knewe Lazarus was dead he said to his Disciples Our friend Lazarus sleepeth is dead but I goe to wake him vp to raise him to life for your sakes y t ye may beleeue in me So wheÌ Martha heard that Iesus was coÌming to Bethynia toward Marthas house whether many of y e Iewes were resorted after y e deth of Lazarus to coÌfort Martha her sister Mary for their brother departed Martha went out to meete him but Mary sat stil in y e house And wheÌ Martha met Iesus her faith being almost ouercoÌe by her afflictioÌ she said vnto him lord if thou haddest bin here my brother had not bin dead but now I know also y t whatsoeuer thou askest of God he wil giue it thee TheÌ said Iesus Thy brother shal rise again yea quoth Martha I knowe y t he shal rise againe in the resurrection at the laste day I am sayde Iesus the resurrection and the lyfe he that beleeueth in mee yea though he were dead yet shall he liue and whosoeuer lyueth and beleeueth in mee shall not dye Beleeuest thou this Yea Lord quoth Martha I beleeue that thou art Christ the sonn of God which shoulde come into the worlde And when shee had so saide shee went her way and called Marie her sister secretly saying The maister is come and calleth for thee whiche when Marie heard shee arose quickly and came vnto him vnto the place where Martha mette him The Iewes also that aboad behind with Marie in the house to comfort her when they sawe Marie rise vp so hastily went out and followed her thinking shee had gone vnto the graue to weepe and lament there ouer her dead brother But when they perceiued that Marie was come to meete Iesus they aboad with her who there presently so soone as shee sawe Iesus with all reuerence fell down at his feet saying Lord if thou hadst been here my brother had not been dead And Iesus seeing her and the Iewes that came with her all weepe and lament the death of Lazarus Hee also as one that presently felt their miserie and as though he suffered the like with great compassion and remorse wept also with them and groned greatly in spirite as one much troubled and disquieted in him selfe and sayde vnto them where haue yee layde him They sayde vnto him Lorde come and see and the Iewes perceiuing him to weepe for Lazarus sayde one to another beholde how he loued him Yea some of them blasphemed and sayde coulde not this man which hath opened the eyes of the blinde haue made also that this man Lazarus his friend should not haue died which their blasphemie so grieued Christ that he againe groned in spirit then comming to the graue of Lazarus he commanded the stone of the graue to be taken away Lord quoth Martha he stinketh already by this time for he hath bin dead foure dayes Saide not I vnto thee quoth Iesus that if thou diddest beleeue thou shouldest see the glory of God Then they tooke away the stone and Iesus through heartie praier raised Lazarus her brother from death who came forth bounde hande and foote and his face couered with a napkin which when Martha had loosed and taken away as Iesus commaunded he was let goe and reuiued so that shee sawe her brother Lazarus restored from death to life to the glory of God her great comforte and the conuersion of many of the Iewes that came and sawe this myracle to the faith of the Iesus whose name be therefore blessed and praysed for euer Amen Matred or Mathred signi a rod striking the sticke of the commaunder comming downe the falling downe of the bed soueraintie worke to wearinesse She was the daughter or Mezahab and the mother of Mehetabell that was wife to Hadad which women as appeareth by their names were of great fauour among the Edomites Gene. 36.39 1. chr 1.50 Mehetabel or Meetable or Meezable sig how good is God The well working God She was the daughter of Matred and wife of Hadad the 7. and last king of the Edomites that reigned before there were any kinges ouer the children of Israel euen vntill the lyne of Dauid who first conquered their countrey Gen. 36.39 1. Chro. 1.50 Merab or Merob sig fighting chyding or multiplying of the people Mastry She was the eldest daughter of king Saule and sister to Michall Dauids wife And when her wicked father coulde not by furie kill Dauid as he often attempted with his owne hand he deuised with himself to promise Dauid to geue him this his eldest daughter Merab to wife if he would goe to warre for him against y e Philistines thinking hereby no more to defile his owne handes vpon Dauid but that the Philistines shoulde kill him by fight of warres and so be made away But ere the time came that Dauid should inioye her Saule her dissembling Father had geuen her to another man to wife named Adriel by whom she conceiued and bare him fiue sonnes whiche were all put to death afterward by Dauid at the request of the Gibionites in reuenge of the iniury that Saul their Grandfather had done vnto them
1. Sam. 14.49.18.17.19 2. Sam. 21.8 Michaiah or Maacha sig the Lords pouertie or lowlinesse the Lords stripe who is the Lorde She was the daughter of Uriel or Abshalom the wife of Roboam mother of Abiiah king of Iuda called also Maacha as ye may reade in the story of Maacha 1.2 Chro. 13.2 Michal or Michol sig who is perfect who is all but you who is fully appoynted but you The very goodnesse or perfectnesse or forbidding of the waters al the water or of all She was the youngest daughter of king Saul whom because shee loued Dauid well her father gaue vnto Dauid to be his wife but yet with this diuelishe and hipocriticall intent that shee might be a snare to bring him into the handes of the Philistines to be destroyed as he before had promised to geue him her sister Merab vppon the like wicked practise But Michal loued Dauid her husband so faithfully that her father could not haue his wicked purpose that way to take effect For when after this marriage he had assayed to kill Dauid with his owne hand and could not And therefore sent men of purpose to watche his house and to stay him there in his owne bedde God so moueth the heart of Michal against the tyrant her father and to fauour her husbande that she knowing of that conspiracie went and tolde Dauid therof saying If thou saue not thy selfe this night to morow thou shalt be slaine wherefore to saue the life of Dauid her husband shee let him downe at a backe windowe that he escaped and layde an image in his bedde with a pillow vnder his head stuffed with Goates haire and couered it with a cloth And when her fathers blooddie messengers came into her house in the morning and asked for Dauid Michal said he was sicke the cruell messengers thinking to haue carried Dauid bedde and all to the king that he himselfe might slay him as he commaunded went into Dauids chamber and when they came there and founde nothing els in y e bed but a block they were ashamed to be so mocked so returned to Saul told him Then Michal being demanded of Saul wherfore she had so derided him and sent his enemy Dauid away made her excuse that if she had not let him goe he would haue killed her for hee so to doe had threatned her So Dauid by her meanes and pollicie escaped and fled froÌ Saule After this her father tooke her from Dauid and gaue her to one Phaltiel the sonne of Laish to wife with whom she remayned till the death of Saul And then Dauid beeing somewhat setled in his kingdome made truce with Abner the house of Saul vpon this condition that Abner woulde bring him his wife Michal with him when he came which condition being graunted Dauid sent messengers to Ishboseth Sauls sonne saying Deliuer mee my wife Mychal which I married for an hundred skinnes of the Philistines and for whose sake I put my life so desperately in daunger So Ishboseth as he that feared Dauid and durst doe none other tooke Michal away from her husbande Phaltiel sent her by Abner to Dauid And her husband Phaltiel so deerely loued her and was so loth to depart from her that he went with her and came weeping all y e waye behind her for sorrow til she came to a place called Bahurim there and then being commanded by Abner so to doe he forsooke her and returned home and Abner brought her to Dauid to Hebron there left her and went his way so was she restored againe vnto Dauid by Abners meanes Finally wheÌ Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid it chaunced Michal to looke out at a window beholding y e king her husband how he leaped daunced before the Arke she like a worldling not able to comprehend the motions of Gods spirite that moued him and zeale of Dauid the childe of God began to despise him in her heart and meeting him after all thinges were done comming home to blesse and pray for his owne house as he had done before for the people she interrupted him greatly and sayd O how glorious was the king of Israel this day which was vncouered to day or naked in the eyes of the maydens of his seruantes as a foole vncouereth himselfe But Dauid whom no worldlie affection caused so to doe but onely the zeale that he bare to Gods glorie rebuked Michal his wife saying It was before the Lorde which chose me rather then thy father and all his house and made me ruler of his people therefore did I play and daunce before the Lorde yea and I will yet be more vile then thus and will bee lowe in myne owne sight and of the verye same mayde seruauntes which thou hast spoken of shall I be had in honour And so for thus despising and mocking her husband Dauid the faithfull holy child zealous seruaunt of God the Lord plagued her with barrennes that she neuer had childe 1. Sam. 14.49.18.20 c. 19.11 c. 25.44 2. Sam. 3.13 c. 6.16 c. Miriam or Marie sig exalted or reaching or bitter as before in Marie She was the daughter of Amram and Iochebed and sister to Aaron and Moses who in her young Maydenly yeeres was called Aimia or Alima and being aboue x. yeeres old when her brother Moses was borne and laide in an Arke and cast into bulrushes by the riuer to bee drowned as Pharao had cruelly commaunded she stoode a farre of to wit what would become of him And seeing Pharaos daughter called Memphetica take him out of the water which was in the yeere of the world 2434. she ran to her and sayd shall I goe and call to thee a nurse of the Hebrew women to nurse the child and she said goe wherevpon she went and called her owne mother Iochebed who came and tooke Moses so by Gods prouidence she nursed her owne childe whoÌ God thus maruellously had preserued to bee a notable member of his Churche And when her brother Moses had brought the children of Israel through y e red sea king Pharao their persecutor w t all his host was drowned therin she being a prophetesse took a timbrel in her haÌd with other womeÌ following her in like sort begaÌ ioyfully to dauÌce sing y e song y t Moses made which was this Sing ye vnto the Lord for he hath triumphed gloriously The horse and the rider hath hee ouerthrowen in the Sea as before in the firste Lampe pag. 1. After this she grudged against her brother Moses which had taken an Ethiopian or woman of Inde to his wife called Zipporah sayinge what hath the Lord spoken but onely by Moses hath he not spoken also by vs Which her murmuring Moses beeyng a very meeke gentle man gently bare but the Lord beyng therewith highly displeased and very angry did therefore smite Myriam with a
Idols were the cause that Rahel and some of Iacobs family worshipped strange Gods as appeareth Gen. 35. where Iacob was commaunded by GOD to clense his houshold and to cause them to put away the strange Gods from among them and to worship God aright in Bethel So when Iacob Rahel were gone LabaÌ hasted after as fast as he could ouertaking Iacob Rahel at Mount Gilead there he chid Iacob for stealing away his heart carrying away his daughters without leaue taking of him made no litle ado with Iacob for his Gods saying Wherfore hast thou yet stollen away my Gods for he wist not y t Rahel his daughter had stollen them and therefore hee layde them to Iacobs charge But Iacob altogether ignoraunt of such matter guiltles bad Laban make search for his Gods saying search thou all y t I haue with whoÌ thou findest thy Gods let him not liue Wherevppon LabaÌ began and searched Iacobs tent Leas tent the two maydens tentes but found not his Gods and when he came to search Rahel his daughters tent she hauing hid his Idols in the Cammels lytter sate downe vpon theÌ as her father was ruffling about the place where she sate she said vnto him O my Lord be not angrie y t I caÌnot rise vp before thee for the custome of women is vpon me so the thing for all his searching was not known TheÌ after a litle chiding had betwixt Iacob LabaÌ there was a couenaÌt of peace made betwixt them vppon condicion y t Iacob should vse Rahel Lea his wiues wel to take no mo wiues vnto theÌ to vexe them whervnto Iacob easily grauÌted so LabaÌ hauing blessed Rahel Lea his daughters he took his leaueâ departed back again Iacob went on his iourney to meet Esau his brother placing his wife Rahel her soÌne Ioseph last y t they might be furthest froÌ daÌger wheÌ she met her brother in lawe Esau Rahel drew neere did reuerence vnto him and so tooke her leaue departed safe with Iacob vnto Sichem And when she was going vp with her husbaÌd to Bethel to dwel she put away the strange Gods that she had stollen from Laban her father and earinges that houng in her eares and gaue them to Iacob when he reformed his housholde who tooke her Idols and superstitious trashe and hidde them vnder an Oke by Sichem And when she departed from Bethel and came within halfe a dayes iourney to Ephrath Rahel there by the way trauelled with her second child and in traueling beeing in greate paynes and sore labour the mydwife to comfort her sayde vnto her feare not Rahel for thou shalt haue this sonne also but she through sore and perillous labour being about to yeelde vp the ghost euen in the byrth called her childes name Benony y t is the sonne of my sorrow but his father Iacob called his name Beniamin and so she died in childbed in y e yeere of the world 2275. after that she had bin married 23. yeeres to Iacob shortly after y e death of her nurse Rebecca was buried in y e way to Ephrata which is BethleheÌ in y e border of BeÌiamin where Iacob caused a piller of stone to bee set vpoÌ her graue as a ceremony to testifie the resurrectioÌ to come not generally reueyled which piller was euer after called Rahels piller or graue or sepulchre stone Gen. 29.30.31.33.35.48.7 1. Sam. 10.2 After whose death y e prophet Ieremy loÌg after did coÌpare y e destruction captiuity of the Iewes to y e destructioÌ of the Beniamites or Israelits saying This saith y e Lord a voyce was heard on hye mourning bitter weeping Rahel weeping for her childreÌ refused to be coÌforted because they were not aliue but dead y t is the Beniamites Israelites were so destroyed y t if Rahel the mother of Beniamin coulde haue risen againe to seeke for her children she should haue found none remayning Ier. 31 15. Which prophecie of Rahel her children was afterward fulfilled at the byrth of our sauiour Christ Iesus when y e cruel blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before by causing all the young children vnder 2. yeeres old y t were in Bethlehem to be slaine of purpose to kil Christ among them but al in vain for mauger his head Christ did doeth raygne a king blessed foreuer Math. 2.18 Rebecca or Rebekah sig great patience much sufferance she that hath beene well rewarded Gods glorie bearing afausone grosse or welfauoured wenche c. Shee was the daughter of Bethuell the sonne of Milcha the wife of Nahor Abrahams brother borne in the yere of the world 2118. and sister to Laban who being a very fayre maide and bewtifull virgin vnknowne of man as she went on a tyme with a pitcher vpon her head to the common wel without the Citie to drawe water it chaunced Abrahams seruant or stewarde whom he had sent to get a wife for Isaak his Sonne to stand by the same well with ten Camelles lying thereaboutes who when the mayde had filled her potte and set it vpon her head ready to goe away desired her that he might drinke a little of her water And she very courtuously set downe her potte and not only gaue him drinke but also shee powred out the reste into the water trough and ranne againe to the well and drewe water for his Camelles also vntill they had all dronken their fill Then Abrahams man perceyuing thereby that God had hearde his prayer and graunted his request to make his iourney prosperous in that hee sawe this was the woman whome God had prouided for his maisters Sonne tooke out two golden eareringes of two sicles weight which were worth 32 s and two bracelets of golde weighing ten sickels which were worth 23. poundes and gaue them to the mayde demaunding whose Daughter shee was I am quoth Rebecca the Daughter of Bethuel the Sonne of Milcha which shee bare vnto Nahor Then tell mee I praye thee sayde the man is there âoome in thy fathers house to lodge in yea quoth shee there is both roome and lodging and also both lytter and prouender enough for your beastes Blessed bee God quoth hee that hath dealte so mercyfullye with my mayster and hath brought mee the right waye to my maysters Brothers house Then Rebecca hearing him speake of her fathers Brother ranne home and told al things what the man had sayd in the presence and hearing of Laban her brother who beholding the earinges and bracelettes vppon his sisters handes and marking what shee said ranne presentlye forth to meete the manne and with gentle entertainment brought him home into the house and sawe his Camelles drest and prouided for of prouender and when he had so done hee set meate also before the man to eate but the man would not eate before he had done his maisters message and declared the cause wherefore
beeing come into Pharaos court in Egypt the Princes and Courtiers of the Egyptians behelde her beautie and commended her vnto Pharao to be a very faire woman Whereupon Sara was straight way caught vp and taken into Pharaos house to be his wife who intreated Abraham well for her sake and inriched him greatly with sheepe Beeues Asses Camels and men seruants and maide seruantes But the Lorde tooke the defence of the poore stranger against a mightie king and as hee is euer carefull ouer his so did hee preserue Sara cleane and vndefiled and from beeing defloured by the king or his princes but plagued Pharao and al his house with great plagues that could not be cured but by the prayers of Abraham and that because hee had violently taken Sara Abrahams wife from him to defloure her Which when Pharao felt and sawe then hee called Abraham and saide why hast thou done this vnto mee and why didst thou not tell mee plainely that shee was thy wife But callest her sister which made me take her to bee my wife Nowe therefore beholde thy wife take her and goe thy way So when shee was restored home to Abraham againe honest pure and vnpolluted to the intente none shoulde hurt either Sarai or Abraham her husbande gaue his men charge and commandement to conduct them safe out of his countrie with all that they had After this Sara nowe being come into the land of Canaan and hauing been long barren and perceiuing that the Lord had restrained her from bearing of children as she that had respect to Gods couenant and promise made before vnto her husband that one which should come out of his owne loynes should bee his heire according to his request in earnest prayer that his seede should be as the starres in the skie for number c. She gaue her husband AbrahaÌ leaue to take Hagar her Egyptian maide to wife saying Behold now the Lorde hath restrained mee from childe bearing I pray thee go in vnto my maide it may be that I shall receiue a childe by her Wherein note that Sarai offended God in binding his power to the common order of nature by giuing her young maide Hagar to her husband to wife as though God could not giue her children in her olde age So Abraham did as shee bad him and her maide Hagar conceiued with childe brought foorth a sonne called Ismael But when Sara saw herselfe despised of her maid that had conceiued which punishment God suffered to fall vpon Sara to declare what they gaine that attempt any thing against the worde of God Then she made her complaint vnto Abraham said Thou doest me wrong I haue giuen my maid into thy bozome and she seeth that she hath conceiued and I am despised in her eyes the Lorde iudge betweene thee and me Behold quoth Abraham thy maid is in thy hande and power doe with her as it pleaseth thee Then Sara dealt roughly with Hagar her maid was so quick sharpe with her that she made her run away Neuerthelesse at the humble submission of Hagar Sara receiued her againe After this it pleased God to renewe his promise and couenant made with Abraham her husband concerning the issue that he should haue of the body of Sarai his wife whose name God then changed with her husbands and called Sarah that before was Sarai And to that ende when God sent his three Angels to renew the same promise to Sarah herselfe in the plaine of Mamre shee courteously entertained those three Angels and made them a feast in her tent and as she stood behind the tent dore and heard the Angels say vnto her husband Abraham Lo Sarah thy wife shall haue a soone Shee rather hauing respect to the order of nature because she being well stricken in age and very olde euen fourescore and tenne yeere olde insomuch that it ceased to be with her after the maner of women that is past childe bearing Then beleeuing the promise of God so often made and repeated and thinking it impossible for her to haue a childe she I say then laughed within her selfe said Is it of a suretie y t I shall haue a sonne Shal I now giue my selfe to lust being old my Lord is old also 1. Pet. 3.6 And when she had talked thus with her selfe the Angel of the Lord seeing the distrust of Sara at the first saide vnto her husband Abraham wherefore did Sarah thus laugh as though quoth he it were a hard thing for the Lord to performe his promise Then she being asked the question reproued for her incredulitie of the Angell denied it saying I laughed not for shee was afraide but the Angell said it is not so for thou laughedst Afterward Sara going froÌ Mamre soiourning in y e land of Gerar among the Philistines It chanced y t Abimelech y e king of Gerar hearing of her wonderful beautie sent tooke Sara away froÌ her hushusband of purpose to haue lyen w t her But God whoeuer most greatly detesteth y e breach of marriage by dreame or vision in y e same night before y t euer he had come neere her or touched her reuealed vnto Abime Behold thou art but dead because of the womaÌ which thou hast taken for shee is a mans wife whereunto Abimelech as one failing by ignorance and not doing euill of purpose nor thinking to doe any man harme made his excuse to God againe and said for himselfe thus Lord wilt thou slay euen the righteous nation saide not hee that is AbrahaÌ vnto me Shee is my sister yea and shee herselfe saide hee is my brother which fault she had now twise fallen into such is mans frailtie with an vpright minde and innocent handes haue I done this I knowe it saide God that thou didst so but yet I kept thee also that thou shouldest not sinne against mee therefore suffered I not thee to touch her now therefore deliuer the man his wife againe For he meaning Abraham her husband is a Prophet and he shal pray for thee that thou maiest liue but if thou deliuer her not againe be sure that thou shalt die the death and all that thou hast Then Abimelech in all hast very early in the morning called for Abraham and said vnto him what hast thou done vnto vs and wherein haue I haue offended thee that thou hast brought on me my kingdom this great sin Thou hast done this vnto mee by calling thy wife sister that ought not to bee done Because quoth Abraham I thought this with my selfe surely the feare of God is not in this place and they will slay mee for my wiues sake therefore did I call her sister yet in very deede shee is my sister that is my cosin germane for shee is the daughter of my father that is of my fathers brother But not the daughter of my mother and she is my wife And that shee calleth mee brother is but of a couenant of kindnesse that
the Lambes wife or Church of Christ persecuted by that dragon Antichrist not vnprofitable to be read of women in trauell to their comfort and edification as a lesson in prayer THere appeared in heauen a great woonder saith S. Iohn a womaÌ cloathed with y e sunne the moone was vnder her feete vpoÌ her head a crowne of xii starres she was with childe cryed trauelling in byrth and was pained readye to be deliuered And beholde a great redde dragon with seuen heades ten hornes and a long tayle that reached vp to heauen stoode before the woman which was ready to be deliuered to deuour her child when shee had brought it foorth So shee brought foorth a man child which should rule all nations with a rod of yron and her sonne was taken vp to God and to his throne And the woman fled into the wildernesse where shee hath a place prepared of God that they should feede hir 1260. dayes Then this great Dragon that old Serpent called the Diuel and Satan which deceiueth al the worlde with his Angels was cast out of heauen vnto the earth for euer by Michael his Angels that waged battel with him And wheÌ he saw that he persecuted the woman which had brought forth the man childe But to the woman were geuen two winges of a great Eagle that she mighâ flie vnto the wildernesse into her place where shee is nourished for a tune and times and halfe a time from the presence of the serpent And the serpent seeing the woman flye away cast out of his mouth water after her like a flood that he might cause her to be carried away of the flood but the earth holpe the woman for it opened and swallowed vp the flood which the Dragon cast out of his mouth Then the Dragon was more wroth with the woman and went and made warre with the remnant of her seede which kept the commaundements of God haue the testimony of Iesus Christ. Reuel 12. See more chap. 19. 7.21,9 Leuites wife There was in the time of Iudges a certaine woman of Bethleem Iuda who being the Concubyne or wife of a certeine Leuit dwelling in mount Ephraim there played the whore with other men and when shee had done she added one euil to an other for feare of punishment ranne a waye from her husbande and went and dwelt with her owne father in Bethleem Iuda from whence shee came And by that tyme shee had continued the space of foure monethes it chaunced at the last that her husband riding after her and vnderstanding where shee was come thither to her fathers house with horse and man to fetche her away home to his owne house in mount Ephraim where after much intreatie and faire promises and sweete woordes vsed by him vnto her to come away home agayne with him vpon the Asse that he had brouht for her to ryde on Shee first brought him into her fathers house who very courteously entertayned him for her sake fiue or sixe dayes before he would suffer her to depart afterwarde she being willing to come away with her husband tooke her leaue of her father and friends and so departed with her husband homewards And comming somewhat late in y e night into Gibeath a place so called in Beniamin where the wicked men of Iemeny dwelt they were fayne to sit in the streete because they could get no lodging in the Innes vntill it fortuned that an old labouring man came late from his work who espying her and a man sitting like wayfaring folke so late in the streetes went vnto them and after he vnderstood of them what they were and from wheÌce they came and whither they were going of very courtesy compassion he tooke them both home with him to his house and gaue them lodging and intertaynement the best hee coulde But as they were at Supper making merrie beholde certayne Beniamites that is wicked men of the Citie came and like night walkers besette the house rounde about and smote at the doore to the intent they might breake in and commaunded the olde man that was maister of the house saying Bring foorth the man that came into thine house that wee may knowe him whereuppon the olde man went out of his house to pacifie them and sayde Naye my brethren doe not so wickedly I praye you seeyng that this man is come into my house committe not suche vilanie against him Beholde rather then yee shall so doe loe heere is my daughter whiche is a Uirgin and his Concubine them will I bring out nowe and humble them and abuse them and doe with them what seemeth you good but to this manne doe not this villanie but the wicked men woulde not bee intreated therefore the olde man tooke the Leuites wife or Concubine and brought her out vnto them and they forced her and knewe her carnally and abused her bodie moste villainously all the night vntill the morning and in the breake of the daye lette her goe So the woman came in the dawing of the daye and fell downe starke dead at the thresholde or doore of the olde mans house where her husbande was and there laye till day light And in the morning when her husbande arose and opened the doores of the house thinking to haue gone his waye beholde hee sawe his wife lye at the doore with both her handes lying vppon the threshold and supposing her to haue beene fast a sleepe called vnto her and sayde vp let vs goe but shee answered not Then hee stouped to take her vp and perceiuing her to be stark dead through the rapin force villany of these wicked Beiamites he layd her vppon his Asse and carried her home to his house at mounte Ephraim And as soone as he was come home he tooke a knife and cut his dead Concubine in peeces and deuided her bones and all into twelue partes and so sent her all to bee mangled vnto the twelue trybes that is to euery tribe a parte of her to signifie vnto them the horryble murder committed by those wicked Beniamites against the lawe that they might reuenge it by executing due punishment vppon the offendors And al that hard thereof considered the matter and consulting of the manner gaue this sentence that that sinne was like to the sinne of Sodome and Gomorrhe for whiche God rayned downe fire and brimstone from heauen For there was neuer the like thing done or heard of since the deliuery of the people of Israell out of Egipt And afterwarde the twelue tribes as soone as they vnderstoode the matter consulted together and sente for the Leuit the womans husbande whoe came and declared the whole circumstance and troth of the matter vnto them whereupon they determined to sende to the gouernours of the tribe of Beniamin that they should finde out the offendors and deliuer theÌ vp to the rulars of the tenne tribes to be punished with death according to iustice but the children of Beniamin vtterly refused so
to doe and beganne to take vp armes against the children of the Israelites as maintainers of their brethrens cruell facte but therefore they were all by Gods iust iudgement iustly plagued for the other tribes of the children of Israell ioyning with them in battayle vppon that occasion offered And after the losse of two and twentie thousand men of Israell that were slayne at the first conflicte and eighteene thousand men of Israell at the seconde battayle and threescore men of Israel at the thirde and fifth encounter in all fortie thousand and 60. men of the one side the Israelites then at Gibea slewe of the Beniamites in one daye fiue and twentie thousand and an hundred chosen men of warre at another conflict 18. thousand and at the last battell fiue and twenty thousand men in all threescore and eight thousand and an hundred men of the Beniamites all chosen and valiant souldiers and stoute men of warre on the other side and went and burnt their cities and destroyed man and woman beast cattell with the sworde and fire so that this harlots death cost the liues of an hundred and eight thousand one hundred and threescore valiant men of warre besides an infinite number of women and children And after this great slaughter the children of Israel of the other tribes made an othe and sware within themselues by consent soleÌne 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 âonne And now therfore beware that thou drinke no wine nor stroÌg 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 hâs 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
horsemen and footemen with a mightie plague Iudg. 14.15 Sareptesse In Sarepta a towne in Syria or citie in Sydon There was a certain widow dwelling who in the time of the great famine that theÌ was in the citie countrey in y e yere of the world 3220. by Gods prouideÌce on a time went out of the gats to gather stickes to make a fire to dresse her meat whoÌ when Eliah y e prophet y t God had sent thither saw he called her vnto him said bring me I pray thee a litle water in a vessell y t I may drinke And as she was going to fet it he called to her and said bring me also I pray thee a morsell of bread in thine hand As the Lord thy God liueth quoth she I haue not a cake but euen an handefull of meale in a barrell and a litle oyle in a cruise and behold I am gathering a few sticks for to go in dresse it for me my sonne that wee may eate it die for there is no hope of any more sustenance the famine is so great TheÌ Elisha said vnto her feare not woman come do as thou hast said but make me thereof a litle cake first of all and bring it vnto me afterward make for thee thy sonne For thus saith the Lord God of Israel The meale in the barrell shall not be wasted neither shall the oyle in the cruise be diminished vnto the time that the Lorde send rayne vpon the earth and so take away the drought which was the cause of the famine So shee went and did as Eliah bad her she did eate so did he and her house for a certayne time euen till hee had rayne and foode on the earth The barrell of meale wasted not nor the oyle was spent out of the cruise according to the worde of the Lorde which he spake by the hande of Eliah where we see that God receiueth no benefite for the vse of his saintes and seruaontes but he promiseth and performeth a most ample recompence to the giuer for the same After all this God to trie whither this widowe had learned by his mercifull prouidence to make him her onely stay and comforte stroke her sonne that hee fell sicke and his sicknesse was so sore that there was no breath left in him Then shee being very sorowfull sayde to Eliah what haue I to doe with thee O thou man of God art thou come vnto mee to call my sinnes to remembraunce and to slay my sonne when Eliah heard his hostes thus burden him he being afrayde least Gods name shoulde haue been blasphemed and his ministerie contemned except God shoulde haue continued his mercies as hee had begunne them towardes her especially while hee there remayned sayd vnto her Giue me thy sonne and with that tooke him out of her armes and bosome carried him vp into his chamber where he lay and layde him vpon his owne bedde And then called vnto the Lorde by feruent prayer and sayde O Lorde my God hast thou punished also this widowe with when I soiourne by killing her sonne So hee stretched him selfe vpon the childe three times and called vnto the Lorde saying O Lorde my God I pray thee let this childes soule come into him agayne And the Lorde hearde the prayer of Eliah and the soule of the childe came into him agayne and he reuiued Then Eliah brought the child down out of his chamber into the house and deliuered him to his mother saying beholde thy sonne liueth Nowe I knowe quoth shee that thou art the man of GOD and that the worde of the Lorde in thy mouth is true so harde a thing it was for her to depende on God except shee sawe and was confirmed by a myracle 1. Kinges 17. 9. c. Of this widowe our Sauiour Christe specially maketh mention in Saint Luke where hee sayeth I tell you of a trueth manye widowes were in Israel in the dayes of Elias when heauen was shutte three yeeres and sixe monethes and when men dyed through the great famine that was dispersed ouer all the lande but vnto none of theÌ was Elias sent saue vnto a certaine widowe in Sarepta a Citie of Sydon For vnto him God saide vp Eliah and get thee to Sarepta which is in Sydon and remaine there for beholde I haue commaunded a widow there to sustayne thee 1. King 17.9 which example Christ among other brought forth vnto the despising Iewes to shewe them that God oftentimes preferreth the straunger to them of the houshold and that for their pride and disdaine the grace of God shoulde be taken from them and giuen to other Luke 4.25.26 Sylomitesse In Silo a citie in Canaan in the tribe of Ephraim it was a custome and maner among the maidens and virgins once euery yeere to go and meete altogether in a certayne place on the North side of Bethell there to daunce and sing Psalmes and songes of Gods workes among them selues without the companie of men And when on a time the Israelites in the quarrell of the Leuites wife that was most vilanously abused in her bodie to death by certaine wicked men of the Beniamites as ye may read in her story had almost destroyed all the whole tribe of Beniamin their brethren man woman and childe in battell and against these fewe that were left had made a rashe vowe and othe among them selues that none should euer after giue his daughter to any of the Beniamites to wife in detestation of the fact committed against that harlot the Leuites wife They being very sory therfore partly for the preseruation of that tribe and partly for the keeping of that othe deuised neuerthelesse secretly this meanes how to marie those vi hundred Beniamites that were left vnto certaine of their daughters And first they deuised that because none of the inhabitatants of Iabish Gilead were at the making of that rashe othe therfore they thought their daughters might safely be giuen vnto the Beniamits to wiues therevpon sent an host of twelue thousande valiant men of Israel to destroy the Citie Iabish man woman and children with the sword for their disobedience in not comming to the Parliament or making of that othe with this charge onely to reserue the virgins vnslayne that had neuer lien with men Who sacking the citie accordingly and killing all the males and women that had lien by men there founde foure hundred maydens virgins that had knowne no man by lying with any male and those they brought vnto the host congregation to Siloh who presently sent for the Beniamits gaue them wiues of those virgins so farre as the nuÌber would reach vnto But when they saw that they had not ynough for them and that there lacked yet 2. hundred moe then they tooke thought saying how shall we do for wiues to the remnant for y e women of Benâiamin are destroyed the inheritance of the tribe of Beniamine be reserued preserued not destroyed
Lampes but tooke no oyle with them but the wise tooke oyle in their vessels with their Lampes nowe whiles the bridegroome tarried long all slumbered and slept at midnight there was a crye made saying behold the bridegrome commeth goe out to meete him Then al these virgins arose and trimmed their Lampes the foolish sayd to y e wise giue vs of your oyle for our Lampes are out queÌched but the wise aunswered saying we feare least there will not bee ynough for vs and you too but goe you rather to them that sell and buy for your selues And whiles they went to buy beholde the bridegroome came in the meane while and they that were ready went with him to y e wedding and the gate was shut Afterwarde came also the other Uirgins saying Lord Lord open to vs but he answered and sayd verily I say vnto you I know you not watch therefore and let your loynes be girt about and your Lampes burning yea take heed watch praye for ye know neither the yeere day time nor houre when the sonne of man wil come to iudgement watch therefore I say watch pray Mat. 25.1 c. Luke 12.34 The names liues and actes of certaine other women not mencioned in Scripture but gathered out of the third booke of Machabees and Iosephus and other autentical Authors worthy to be read of all godly men and women for the affinitie they haue with some part of the Scripture ALexandra called also Cassandra was the daughter of Priamus and the wife of AlexaÌder king of the Iewes who in the 27. yeere of his raigne which was the third of his sicknes made an expedition into the land of Moab against a certaine citie called Ragaba to get it by force At which time because he was very sick weake his wife Alexandra the Queene like an honest and louing wife went with him fearing least he should dye by the way And as hee encamped himselfe against the citie and vrged it sore with assaultes his sicknesse increased vpon him more and more Wherfore his wife perceiuing y t he was like to die wept bitterly before him and sayde To whom shal I be so bold as to shew my face when thou art once dead seeyng thou hast wrought such mischiefe against the Pharisies whom all the lande fauoureth and following their traditions obey their institutions If they shal be disposed to wreek theÌselues vpon me thy young children for that you in your merrie mood did hang vpon the gallous 800. of y e chiefe Pharisies in Ierusalem they shall haue ayde of all that dwell in the land The king answered weepe not nor shew any resemblance of pensiuenesse I will tell thee what thou shalt doe and if thou wilt followe my councell thou shalt prosper and raigne thou and thy children as thou wouldest desire Be it that I die there is no man in the worlde need knowe thereof tell thou euery man therefore that aske for mee that I am sicke and will not that any man come at me In the meane while annoynt season me with balmes fight with a courage against this citie till thou winne it and then returne to Ierusalem with ioye and beware thou put on no mourning apparrell nor weepe but bring bring me into Ierusalem and lay me vppon a bedde like a sicke man and after call together the chiefe of y e Pharisies bring theÌ where I am speake vnto them gently in this sort Alexander hath been euer your enemy I know it very well wherefore take him if ye list cast him into the fire or to the dogges or burie him it shal be at your choyse I know well they are pitiful men so ful of mercie that they will burie me honourably and shall appoynt some one of my sonnes whom they like best to be king The Queene did therefore as she was instructed of the king And when she had wonne Ragaba shee ioyfully returned to Ierusalem after that gathered togeather the elders of the Pharisies and spake to theÌ as the king had aduised her The Pharisies hearing that the king was dead and that his bodie was in their handes to doe withall what they list they aunsweared the Queene God forbid wee shoulde doe this vnto our Lorde the annoynted of GOD. Hee was the king and high Priest what though he were a sinner yet his death shal be an expiatioÌ for him of all his iniquities Therfore we will bewayle him mourne for him yea we will carrie his coffin our selues vppon our neckes burie him as it becommeth a kings Maiesty and so they did The time that he raigned was xxvii yeeres After him raigned his wife Alexandra in his steede for the Pharisies after they had finished the seuenth day of the mourning they committed the kingdome vnto her Shee had two sonnes by the king the elder was called Hircanus the other Aristobulus Hircanus was a iust man and a righteous but Aristobulus was the warriar and a man of prowesse Besides that of a familier and louing countenaunce hee fauoured also the learned men and followed their instruction But Hircanus his elder brother loued the Pharisies On a tyme therefore when the Queene sate in the throne of her kingdome shee called the Auncientes of the Pharisies before her honoured them and commaunded to release and sette at libertie all suche Pharisies as the king her husbande and her father in lawe had cast in prison and taking the Pharisies by the handes shee commaunded all Israell to obey their ordinaunces Then made shee Hircanus her sonne high Priest and Aristobulus Liefetenaunt of the warres She sent also to all the landes that her husbande and father in lawe Hircanus had subdued and demaunded the noble mens sonnes for the pledges whiche shee kept in Ierusalem So the Lorde gaue vnto the Queene quietnesse from all that were vnder hir subiection shee gaue also the Pharisies authoritye ouer the learned sorte putting them into their handes to order at their pleasure Whereuppon straight wayes they founde one Dogrus a greate manne amongest the learned sorte whome they slewe and muche people besides of the Auncientes of that sect so that the Sectaryes were in greate distresse They gathered themselues together therefore and came to Aristobulus the Liefetenaunt of the warres and with him they came to the Queene saying vnto her Thou knowest the enmitye that is betweene vs and the Pharisies whiche hate thy husbande and father in lawe yea and thy children also Wee were his men of warre that went with him in all his affayres and ayded him nowe thou hast geuen vs into their handes to bee murdered and banished out of the lande What will Hartam king of Arabia doe when hee heareth this that wee shall forsake thee Hee will come and reuenge him of all the battell that thy husbande fought against him Yea the Pharisies will take his parte and deliuer thee and thy children into his handes that there shall not bee left vnto
Eccles. 33 18. Be not ashamed to set a good locke where an euill wife is and to locke vp things where manie hands are Eccles. 42 6. Kéepe the doores of thy mouth from hir that lieth in thy bosome Mich. 7 5. That is be not hastie to reueale secrets vnto thy wife least others plowing with thy heifer as the Philistines did with Dalila Samsons wife vnto whom at hir dissembling teares and impudent importunacie he disclosed his riddle reape the fruits of thy wished haruest and so turne thée to wrath and displeasure as it did him Read Iudg. 14. The husband hath power by Gods lawe to approoue or disapprooue breake or disalow of euerie oth bond promise contract or vow that his wife shall make during couerture yea though it be a vow betwéene God and hir of mortification by abstinence to humble hir soule or of anie other bodilie exercises much more anie promise bond or contract made betwéene hir and others and that bicause she is in subiection vnto hir husband and can performe nothing without his consent Neuerthelesse if the husband hearing of his wiues vows and bonds hold his peace and saie nothing against it nor warne not his wife the selfe same daie that he hath first notice of hir vowes so made then his silence shall establish all hir vowes and bonds which she hath made and confirme them to be good both against himselfe and his wife But if at any time after the husband speake against it and breake that vow by shewing himselfe altogither vnwilling and vnpleased therewith then shall it be void and of none effect and he shall beare hir iniquitie and the sinne and offence for the breach thereof shall be imputed to the husband and not to the wife Numb 30. Of anger and frowardnesse GOdlie and zealous anger in the husband towards the wife is lawfull and ought not to be counted frowardnesse in him especiallie when it is to prefer the glorie and worship of God For that is to be angrie and sinne not so was Iacob angrie with Rahel and reprooued hir follie as you may read Gen. 30. in the storie of Rahel So also was Dauid with Michol as you may sée in hir storie 2. Sam. 6. and diuers others But godlinesse doth require that the husband ought not for euerie light occasion or by anie vngodlie meanes to trouble disquiet or vexe his wife nor to take anie mo wiues beside hir For that was a thing hatefull and detestable euen among the heathen as you may read in Labans couenant with Iacob concerning the good vsing and intreating of his two daughters Gen. 31. And Ednas exhortation to Tobie 10 12. For he that troubleth his owne flesh or dealeth frowardlie with his wife is to be reputed a cruell man saith Salomon Prou. 17 11. He that vpbraideth his wife or déere friend especiallie in the presence of other breaketh friendship and the bond of amitie Eccles. 22 verse 20. That man is said to abound in sinne whose angrie mind towards his wife is hot as fire that cannot be quenched till it be consumed as you may read afterward Eccles. 23 16. Loue thy wife as thy selfe For if ye bite and deuoure one another take héed least ye be consumed one of another Gal. 5 14. Beare ye one anothers burden and that with the spirit of méekenesse considering thy selfe least thou also be tempted Gal. 6 1. Husbands loue your wiues be not bitter vnto them Col. 3 19. Ye husbands dwell with your wiues as men of knowledge by neither kéeping them too straight nor giuing them too much libertie but giuing honour vnto them as vnto the weaker vessels in taking care and prouiding for their necessities and in liuing quietlie one with an other euen as they that are heires togither of the grace of life that your praiers be not interrupted For you can not praie well as yée ought when ye are at strife and dissention one with the other 1. Pet. 3 verse 7. Use thy selfe to liue ioifullie and quietlie with thy wife which God hath giuen thée vnder the sunne and whom thou louest all the daies of thy life which is but vanitie For this is thy portion in this life of all thy labour Eccles. 9 8. Thrée things reioice me saith God and by them am I beautified before God and men that is to saie the vnitie of brethren the loue of neighbours and a man and his wife that agrée well togither Eccl. 25. Such husbands as were frowardlie and vnreuerentlie handeled and intreated by their wiues were these Abraham of Sara Iacob of Rebecca Moses of Zipporah Samson of Dalila Tobie of Anna Achab of Iezabel Nabal of Abigael c. As you may read in their seuerall stories Gen. 16 30 18. Iudg. 14 c. Of gelousie THis is the lawe of gelousie when a wife turneth from hir husband and is defiled by another man or when a man is mooued with a gelous mind and is gelous ouer his wife then shall he bring his wife before the Lord vnto the priest and the priest shall doo to hir according to the lawe of gelousie and the man shall be frée from sinne but his wife shall beare hir iniquitie which prooueth that by Gods lawe the man might accuse his wife of incontinencie and not be reprooued therfore although it be not true Read more in wiues dutie Numb 5 11 c. Deut. 22. Gelousie is the rage of a man therefore he will not spare in the daie of vengeance Prou. 33 34. Be not gelous ouer the wife of thy bosome that she shew not some shrewd point and least thou teach hir an euill lesson against thy selfe Eccles. 9 1. Aske no counsell of thy wife touching hir of whom she is gelous Eccles. 37 11. Of loue and hate ALthough children be a great cause of mutuall loue betwéene the husband and the wife bicause they are the gift of God and fruits of mariage yet the husband ought not to despise his wife though she be barren but alwaies to loue cherish and comfort hir with swéet words and doo hir all the good he can after the example of these godlie men Abraham Isaac Iacob Elcana Dauid Iob c. Who most intirelie loued their wiues whether they were barren or fruitfull and when they perceiued them to be at anie time troubled or disquieted deale by gentle spéeches with them and godlie intreatie louinglie comfort and reléeue them patientlie enduring all troubles praieng vnto God hartilie for them to quiet them and to make them fruitfull as you may read in the seuerall stories of Sara Rebecca c. Gen. 24,6 33,2 1. Sam. 1,8 We read of Palthiel that he so intirelie loued Milcha that he went after hir wéeping like a child for griefe that she was caried awaie to hir husband Dauid 2. Sam. 3 16. A man loueth his owne father which hath nourished him and his owne countrie and is ioined with his wife and for the woman he ieopardeth his life and neither remembreth
there But she being of an hauty and cruell nature persisted still in her impietie impudencie and fearing Gods iudgementes nothing at all so soone as she heard of Iehues comming towardes her because shee would still retayne her Princely state dignitie paynted her face tyred her head trimmed her selfe in gorgious aray And so laying thus be paynted bedecked looking out of her chamber window as Iehue entred in at the gates she cryed out vpon him and called him traytour and reuiled him with these wordes saying Had Zimry peace that slew his maister Elah 1. Kin. 16.10 as if she should haue said can any traytour or any that riseth vp against his superior haue good successe Noe neither caÌst thou Iehu prosper in this thine eger enterprise But forasmuch as this was Gods determination that Iesabel also should be dismaide Iehu then forthwith lifted his eies to the windowe and cried aloude to her guarde and men of her chamber said who is on my side who With that two of her own Eunuches of chief seruants looked out vnto Iehu and he said vnto them cast her downe they at his coÌmandement straight waies tooke her in their armes with such violence cast her downe out of her window as she lay vaunting her selfe and rayling against Iehu that she was dashed all to peeces so miserably died with the fal who being thus dead Iehu also besprinkled her blood vpoÌ the wall vpoÌ the horses and trode her delicate corpes vnder his horses feet Which he did by the motioÌ of gods spirit that her blood should be shed who had so often shed the blood of innocents to be a spectacle and example of Gods iudgementes to all tyrauntes oppressors idolatrous persecutors And when Iehu was entred into her house and had well refreshed himselfe with meate and drinke he beyng willing yet that she shoulde haue had the honour of buriall sayde to some of his men Go visit you yonder cursed woman and bury her because she is a kings daughter But when they came to take her vp to be buried they found no more of her body left but the scull and the feete and the palmes of her hands for the dogges had eaten the rest wherof Iehu being aduertised he theÌ sayd now is y e word of God prophesy of Elias spoken of before fulfilled which sayd In the field of Iezreel shal the dogges eate the flesh of Iezabel the carcas of Iezabel shal be as doung vpon the ground in y e field of Iezreel so that none shall say This is Iezabel this was done in the yeere of the worlde 3240. And this we may see Gods iudgemeÌts doth shal appeare eueÌ in this worlde agaynst them that suppresse his woorde and persecute his seruauntes 1. Kinges 16. 31. 18.4 13.19.2 21. all 2. Kinges 9. all Furthermore note that God so detested for euer and euer through all ages the Idolatry and crueltie of this woman Iezabel that the holie Ghost to her perpetuall reproche and infamie in the Reuelation ca. 2.18.20 findeth great fault with y e minister or Angel of the church of Thiatyra for that some among them imitating her strange religion and tyranny and both spirituall and corporall whoredome exhorted them to repentance saying thus I know thy works thy loue seruice faith and pacience c. Notwithstanding I haue a few thinges against thee namely this that thou sufferest the woman Iezabel which calleth her selfe a Prophetesse to teach deceiue my seruants to make them commit fornication to eate meate sacrificed to Idols And I gaue her space to repent of her fornication and she repented not behold I will cast her into a bed them that commit fornication with her into great affliction except they repent them of their works And I wil kill her children that is them that followe her wayes with death and all the Churches shall knowe that I am he which search the reines and hearts and I wil giue vnto euery of you according to your works Reuel 2. 18.20 c. Ioanna or Iohanna sig the grace or fauour of the Lord or the Lordes gifte or mercie She was the wife of one Chusa Herodes steward and a godly woman who with Susanna and many other godly women conuerted to the faith of Christ ministred liberally vnto Christ his Apostles of her substeÌce whilest he liued here on earth And after Christ had suffred his passion she went with Mary Magdalen Mary the mother of Iames other women to seeke Christ at his sepulchre And being told of the Angels that he was risen and not there she with the rest returned froÌ the sepulchre to the Apostles to bring theÌ tydinges of his resurrection But the newes or thing seemed vnto the Apostles to be but a feygned or made thing of the womens owne heades and therfore beleeued them not at the first report Luke 8.3.24.10 Iochabed or Iocabeth sig glorious the Lordes glorie sage weightie where is gaynesse she is sage or graue She was the daughter of Leuy borne in Egypt sister to Gershon Koah Merari and after she became the wife of Amram or Amaramis after Couper her brother Koaths sonne which kind of marriage was afterward in the Leuiticall law Leui. 18.12 forbidden vnto whoÌ she bare three notable meÌbers of Gods Church to wit Aaron Moses a daughter called Miriam And when she bare Moses in Egypt and was commaunded by king Pharao to cast him in the riuer to be drowned as all the Hebrewes among the Egyptians were Iochebed seeing that Moses her sonne was a very faire and proper child with a good faith in God not fearing the kinges commaundement went and hidde him the space of three monethes but when she could no longer hide him on the land she in the same faith in God tooke an Arke or Cradell made of wicker or of reede and daubed it with lome slime and pitche and layd the child therein and put it among bulrushes by the riuers brinke committing her childe to the prouidence of God whom shee could not keepe from the rage of that blooddy tyrant So whilest Miriam her daughter his sister stoode a farre off watching what would become of the child her brother Behold it happened that the daughter of the same tyrant Pharao came to wash her selfe in the riuer whilest her maydens walked along by the riuers side and being come to the banke she saw the arke among the bulrushes and sent her maydes straight to fetch it who brought the arke vnto her and she then opened it in the presence of her maydes and his sister and finding the child in it sayd surely this is one of the Hebrues children and she hearing the babe weepe and cry for sustenance had compassion on it and was moued with pitie towards it Wherevpon his sister Miriam being come neere vnto them to see the euent said vnto Pharaos daughter shall I goe and call vnto thee a nurse of the Hebrue
women to nurse the child for thee Yea quoth Pharaos daughter goe thy way So the mayd his sister went and called this Iochebed the childes mother and hers to whom Pharaos daughter committed the childe to nurse saying take this childe away and nurse it for me and I will reward thee Then Iochebed tooke her owne child and nursed it and so was Moses preserued from perishing by water as the king had cruelly commanded Wherby we see that mans counsell cannot hinder that which God hath determined shall come to passe nor destroy that which he wil haue saued So when the child was well growen in age Iochebed brought him vnto Pharaos daughter who made him her adoptiue soÌne called his name Moses because sayde she I drew him out of the water Exod. 2.1.6 â0 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 Beâhulia 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 negligeÌce 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
And yet we may not giue theÌ wiues of our owne daughters because we haue sworn cursed be he y t giueth a wife to BeÌiamin therfore thus at last they further deuised saying vnto y e remnaÌt of y e BeÌiamits Behold there is a feast of y e Lord euery yere in Syloe in a place which is on y e North side of Bethel on y e east side of Sichem on the South of Lebonah Now therfore goe your way lye in wayte in the Uineyards and when yee see that the daughters of Syloe come out to daunce in daunces then come yee out of the Uineyards and catch you euery man a wife of the daughters of Syloe and get you into your owne land of Beniamine And when the maydes fathers or their brethren come vnto vs and complayne we wil say vnto them haue pittie on them for our sakes because we resârued not to ech man his wife in the warre and because yee haue not geuen these your daughters vnto them hitherto ye haue sinned And the children of BeÌiamine did so and tooke wiues of them that daunced according to their number that is to say two hundred virgins and so returned with them to their inheritance repayred the cities and dwelt in them And thus was that tribe of Beniamine restored and preserued notwithstanding their rash othe which they made But note that although the Israelits hereby thought to perswade men that they kept their oth by vsing these pretie deuises yet before God surely it was broken and so a great and double sinne in them first to make so rash an oth and then so subtlely to breake it Iudg 21. Shunamitesse In Sunem a Citie of the tribe of Isachar nigh vnto Nahim there dwelt a woman of great estimation who when the Prophet Eliah came into the citie constrayned him to eate drinke with her and as he passed by he turned into her house and did eate Then this noble Lady or Gentlewoman being very deuout godlie charitable and full of hospitalitie especially to those that were of the houshold of faith said vnto her husband Behold I know now y t this is an holy man of God that passeth by vs continually let vs make him a little chamber I pray thee with walles which may bee seperated from the rest of the house that he may more quietly and commodiously giue him selfe to studie praier let vs set him there a bed a table and a stoole and a candlestick that he may turne in thither whensoeuer he commeth vnto vs and take it for his furnished lodging which chamber so being made and furnished by her procurement on a day as Elisha came againe y â way he turned in thither to this vertuous womans house who most courteously entertayned him and lodged him in y e same new chamber which of purpose she had made for him and as he lay there Elias said to his seruant Gehazi call me vp this Shunamitesse when she came and stoode before him he like y e seruant of God to shew himselfe not vnthankfull for the benefites he receiued at her hands sayde vnto her Nowe beholde sith thou hast had all this great care for vs what shal we doe for thee Is there any thing to be spoken for thee to the king Iehoram or to the captayne of the host O no quoth she I dwell among mine own people as if she would haue sayde I am content with that y e God hath sent me and can want nothing that one man can doe for another and so went her way When she was gone Elisha turning to his man Gehazi sayde vnto him what is then to bee done for her Then Gehazi knowing y t she had neuer a child which was then counted a great reproche vnto her was therefore desirous that his maister shoulde praye to God for her y t she might be fruitfull and aunswered his maister saying Indeed sir she hath no sonne her husband is old Then call her vnto me againe said Elisha so she being come as she stood at y e doore Elisha said vnto her at this time appointed according to the time of life thou shalt embrace a sonne Oh my Lord quoth she thou man of God doe not lie vnto thine handmayd so y e woman conceyued and bare a sonne at that same season according to the time of life that Elisha had sayde vnto her And when the child was growen it chanced that he went out in the hot haruest time vnto his father and the reapers in the fieldes where feeling his head ake sore with the heat of the sonne he cried this vnto his father and sayd O my head O my head and with that his father commanded his seruant to beare him home to his mother who layd him in her lapp but ere noone her child died as he lay in her lappe Then she went vp and layde him on the bed of Elisha the man of God shut the doore vpon him went out to call her husband and said send with me I pray thee one of thy men and one of thy Asses for I will hasten rid to the man of God and come agayne wherfore wilt thou goe to him to day said her husbaÌd sith it is neither new moone nor sabbaoth day for at such times the people are wont to resort to y e prophets for doctrine coÌsolatioÌ But she answered all shal be well so she sadled an Asse weÌt towards mount Carmel where the maÌ of God was and said to her seruaÌt driue apace goe forward stay not for me to get vp except I bid thee when the maÌ of God saw her coÌming a farre of he said to Gehazi his maÌ behold the Shunamitesse is coÌming yonder gâe now I say meet her aske her if she her husbaÌd her child be all in good health she answered yea we are in health So when she came to y e maÌ of God vnto the mouÌtaine she in tokeÌ of humility ioy y t she had met with him caught him by his feet which when Gehazi sawe he weÌt vnto her to thrust her away but his maister the maÌ of God sayde let hâr alone for her soule is vexed within her y e lord hath hid it froÌ me hath not told it me Then she said vnto him O thou maÌ of God did I desire a soÌne of thee my lord did not I say vnto thee wheÌ thou of thine own accord promisedst me one y t thou shouldest not deceiue me how be it lo y e child y t I obteined is dead which newes wheÌ Elisha heard he turned him straight waies to his man Gehazi saide arise gird thy loynes take my staffe in thine haÌd make al possible speed y t nothing may leâ thee by the way go thy way lay my staffe vpoÌ the face of y e child So he went in al hast did so but al this notwithstanding the mother