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 ... Newlie collected and compiled to the glorie of God, by T.B. Gentleman.

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 ... Newlie collected and compiled to the glorie of God, by T.B. Gentleman.

Table of contents

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Title page

THE SIXT LAMPE OF VIRGINITIE.

¶ Of Virginitie, and the state of single life, together with the dutie of Virgins, of Maids, or single Women.

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.

Of pluralitie of wiues.

The commendation of wedded life, and godlie mariages,

The blessings of God vpon godlie mariages, and his curses vpon the vngodlie espousals.

The prerogatiue of mariage.

The first dutie of new maried folks.

Of consenting to the wiues lawfull or vnlawfull acts, &c.

Of the husbands headship, power or souereigntie ouer the wife.

Of anger and frowardnesse.

Of gelousie.

Of loue and hate.

When to abstaine or forbeare to accompanie our wiues.

When and wherefore the husband may lawfullie put awaie his wife, and where not, see in title diuorce.

Of Gods heauie iudgements against wedlocke breakers.

The dutie of wiues towards their husbands.

The dutie of mothers and parents towards their children.

The Daughters and childes duetie to her Parentes.

The office and duetie of Maisters, and Maistresses, or Dames towardes their seruantes and maides.

The dutie of handmaides and seruants towardes their Masters and Dames.

Of diuorcement iudiciall and voluntarie separation, and for what cause a woman may or ought to be diuorced and for what• not by Gods worde.

Of Widowes and seconde Marriage.

Of second Marriage.

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.

The dutie of olde women.

The worthie praise and due commendation of all godly wise women, with their vertuous properties, and commendable conditions.

The disprayse of wicked and foolishe women.

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.

The penal punishmentes, and terrible threatnings of God in his worde, against all sortes of vngodlie women, for their sinnes and wickednesses..

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Title page

The seuenth Lampe of Virginitie. Conteyning the names, actes, and hystories, liues, and deathes, of all manner of women, mencioned in holie Scripture, as well by name as without, with the interpretacion of euery of their names, set foorth in Alphabeticall order.

A

B

C

D

D

E

H

I

K

L

M

N

O

P

R

V

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.

Aduoutresse.

B

Bahumitesse.

Woman with blooddy issue.

Diseased woman.

C

Cananitesse.

Cayphas mayde.

E

Witch of Endor.

Woman in a vision.

H

The two harlots of Hierusalem.

The description of an harlot by Salomon.

The description of the great whore or harlot of Babilon By S. Iohn the Euangelist. Whore of Babylon.

I

Of the Virgins of Iabes Gilead, read in Syloe Ieptahs daughter.

Ieroboams wife.

Widow of Ierusalem.

Iobs Wife.

L

The description of the woman called 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.

Leuites wife.

Lots wife.

M.

Manoahs wife.

Michas mother.

Mourning witches.

Let mothers reade this after the death of their children, especially newly married, and be comforted. Mourning mother.

Machabitesse.

Machabites.

N

Widowe of Nahim.

P

Pathroitesse.

Pharaos daughter.

Philips daughters.

Mayde of Philippi.

Phineas wife.

Pilates wife.

Potiphars wife.

Q

Queene of Saba.

S

Samaritesse.

Samaritesse.

Samaritesse Importunate widowe.

Samsons wife.

Sareptesse.

Sylomitesse.

Shunamitesse.

T

Tekoitesse.

Thebitesse.

V

The ten Virgins.

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.

§

§

§

§

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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.

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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 [Page] 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 [Page] 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.

If a man take a wife, and when he hath lien with hir, hate hir, and laie slanderous things vnto hir charge, and bring vp an euill name vpon hir, and saie: I tooke this wife, and when I came to hir, I found hir not a maid: then shall the father of the maid, and hir mother take and bring foorth the signes and tokens of the maids virginitie vnto the elders of the citie in the gate. And the damsels father shall saie vnto the elders: I gaue my daughter vnto this man to wife, and he hateth hir, and lo he laieth slanderous things vnto hir charge, saieng: I found not thy daughter a maid: and yet lo, these are the tokens of my daughters virginitie: and they shall spread the vesture or shéet before the elders. Then the elders of the citie shall take that man, and chastise him, and [Page] condemne him in an hundred sicles of siluer, and giue them vnto the father of the maid, bicause he hath brought vp an euill name vpon a maid in Israel, and bicause the shame of the fact should haue lighted vpon the father, therefore the recompense shall be made vnto him that is faultlesse: and she shall be his wife still that complained, and he may not put hir awaie all hir life time.

But if this thing be true, that the maid be not found a virgin: then they shall bring foorth the maid to the doore of hir fathers house, and the men of the citie shall stone hir with stones to death: bicause she hath wrought follie in Israel, by plaieng the whoore in hir fathers house, and loosing hir virginitie: so thou shalt put euill awaie from among you. Deut. 22, verse 15, &c.

If a maid, damsell, or virgin betrothed vnto an husband be found lieng with an other man in the towne, they both shall be stoned to death: the maid, bicause she cried not being in the citie, [where she might haue had rescue.]

But if a man find a betrothed maid in the field, and force hir, and lie with hir, then the man onelie shall die, and not the maid, bicause there is in the maid no cause of death. For as when a man riseth against his neighbour, and woundeth him to death, so is this matter. For he found hir in the fields, where though she cried, yet was there no man to resist, helpe, or succour hir against the violence and force. [Therefore the innocent can not be punished.] Deut. 22, 23, &c.

The woman shall not weare that, which perteineth vnto the man: neither shall a man put on womans raiment. [For that were to alter the order of nature, and to despite God therefore.] All that doo so are abhomination vnto the Lord thy God. Deut. 22, 5.

A maid, that in hir virginitie is defiled or gotten with child in hir fathers house, or otherwise is vnshamefast, bold, licentions, and vseth much libertie, shall bring both hir selfe, and hir friends to publike infamie and open reproch of all. Eccles. 42, 10,11.

A faire maid without discretion or good maners, is like a ring of gold in a swines snout. Prou. 16, 22.

Maidens, damsels, or women that are singers and dansers, are not to be harkened vnto, or kept companie withall. Eccles. 9, 4.

Saie not thou, O yoong woman, after the maner of the wicked, which desperatelie boast, and saie: Come, let vs enioie the pleasures that are [Page] present, and let vs chéerfullie vse the creatures, as in youth. Let vs fill our selues with costlie wine and ointments, and let not the flower of youth passe by vs. Let vs crowne our selues with rose buds, afore they be withered. Let vs all be partakers of our wantonnesse. Let vs leaue some tokens of our pleasures in euerie place. For it is our portion, and this is our lot. O be not thou, my daughter, of this number, I saie. For they that imagine such things, go astraie, and their owne wickednesse hath blinded them [...]o their sudden destruction, which they shall vndoubtedlie féele and prooue, [but too late to repent of.] Wisd. 2, 6.

Ye maids, damsels, and virgins, vse not the companie of them that are singers, dansers, and riotous men: neither harken vnto them, least you be snared, and taken by their craftie allurements. Eccl. 9,4, &c.

Gaze not on the beautie of anie man, least thou fall by that, which is pretious in him.

Cast not thy mind vpon ruffians in anie maner of thing, least thou destroie both thy selfe, and thine heritage.

Go not about gazing in the stréets of the citie, neither wander thou in the secret corners or places thereof.

Turne awaie thine eies from a beautifull man, and looke not vpon their comlie personages, and feature of bodie. For manie haue perished by such gazing: and through it, loue is kindled as a fire.

Euerie woman that is an harlot shall be troden vnder foot, as doong of euerie one that goeth by the waie.

Sit not at all with another womans husband, neither lie with him vpon the bed, nor banket with him, least thine hart incline vnto him, and so through his inordinate desire of lust thou fall into destruction with him.

Delight not thou in the things that the vngodlie haue pleasure in: but remember that they shall not be found iust vnto their graue. Remember, I saie, that thou goest in the midst of snares, & that thou walkest vpon the towers of the citie in the view of euerie one. Eccles. 9, verse 14.

He that toucheth pitch shall be defiled with it, and she that is familiar with the proud and vngodlie shall be like vnto them. Eccl. 13,1.

A shamelesse maid is compared to a dog: but she that is shamefast reuerenceth the Lord. Eccles. 26, 26.

Let the yoonger women therefore be sober minded, discréet, chaste, [Page] kéeping at home, good, and subiect vnto their superiors, that the word of God be not euill spoken of. Titus. 2, 4.

Flie also from the lusts of youth, and followe after righteousnesse, faith, loue, and peace with them that call on the Lord with a pure hart. For if anie woman separate hir selfe from the wicked, and purge hir naturall corruption by Gods spirit, she shall be a vessell vnto honour, sanctified, and méete for the Lord, and prepared to euerie good worke. 2. Tim. 2, 22.

A well nourtured and manerlie maid is as a polished stone of a palace: yea, she is the beautie of the citie, and the honour of hir fathers house, as appeareth by Dauids opinion in his Psalme 144, 12.

Bicause youth is most giuen to licentiousnesse, and vaine pleasure, and wanton delights of the world: therefore the holie Prophet King Dauid chieflie warneth them to frame their liues béetimes to Gods word, saieng: Wherewithall shall a yoong maiden redresse hir waies? Euen by taking héed, and ruling hir selfe according to Gods word. Psal. 119, 9.

Loue wisedome, and séeke hir from thy youth. For by hir shalt thou get glorie among the multitude, and honor among the nations, though thou be yet but yoong. Yea, by hir thou shalt obtaine immortalitie, and leaue an euerlasting memoriall among them that come after thée. Wisd. 8, 2, &c.

Desire to heare all godlie talke, and let not the graue sentences of knowledge escape thée.

Let thy mind be vpon the ordinances of the Lord, and be continuallie occupied in his commandements; so shall he stablish thine hart, and giue thée wisedome at thine owne desire. Eccles. 6, 36,38.

Loue the Lord all thy life, and call vpon him for thy saluation. Ecc. 13, verse 15.

Feare the Lord with all thy soule, and honour thine elders. Eccl. 7, verse 29.

Pride is hatefull before God and man, and by both doth one commit iniquitie. Why art thou proud, O earth and ashes? Why is earth and ashes proud, séeing when a man or woman dieth, she is the heire of serpents, beasts and woormes? The beginning of all pride is to fall awaie from God, and to turne away thine hart from thy maker. Pride was not created in men, neither wrath in the generation of women. [Page] Pride is the originall of sinne, and she that hath it shall powre out abhominations so long, till at last she be ouerthrowne. For the Lord destroieth the memoriall of the proud, and plucketh them vp by the roots: but loueth the remembrance of the humble, and planteth the lowlie with glorie among them. Eccles. 10, 7, &c.

Dishonour not a man or woman in their old age. For they were as thou, which art not old. Eccles. 8, 6.

Despise not the exhortation of the elders that be wise: but acquaint thy selfe with their wise sentences and graue maners, so shalt thou bée able to serue euen great men without complaint. Eccles. 8, 8.

Doo no euill, so shall no harme come vnto thée: depart from the thing that is wicked, and sinne shall turne awaie from thée. Sowe not vpon the [...]urrowes of vnrighteousnesse: least thou reape them seuen fold. Eccles. 7, 1,2, &c.

Make not manie words when thou art among thine elders, neither vse to make anie maner of lie. For the custome thereof is not good. Eccles. 7, 14,13.

Stand thou in thy state, and exercise thy selfe therein, and remaine in thy worke vnto thine age. Eccles. 11, 20.

Get thy selfe praise by modestie, méekenesse, and chastitie, & estéeme thy selfe least of all other. Who will count hir iust that sinneth against hir selfe? Or honour hir that dishonoreth hir owne soule? Eccles. 10, verse 29.

Followe not thy lusts: but turne thée from thine owne app [...]tites. For if thou giuest thy soule hir desires, it shall make thine enimies that enuie thée, to laugh thée to scorne. Take not thy pleasure in great voluptuousnesse, and intangle not thy selfe with such lewd riotous companie. Eccles. 18, 30, &c.

Shée that companieth adulterers and riotous companie shall béecome impudent, rottennesse and woorms shall haue hir to heritage: and she that is too bold and impudent shall be taken awaie, and be made a publike example. Eccles. 19, 3.

Who so reioiceth in wickednesse shall be punished: but she that resisteth pleasures crowneth hir owne soule. Eccles. 19, 5.

A maidens garment, hir looks, hir countenance, hir excessiue laughter, and going, and pride, declare what maner of person she is. Ec. 19, [...]erse 28. and 26,9.

[Page]A maid that communeth with all men, is a scourge of the tongue, and a plague to hir soule. Eccles. 26, 7.

There be thrée things hid from me (saith Salomon,) yea foure that I knowe not. The waie of an Egle in the aire: the waie of a serpent vpon a stone: the waie of a ship in the midst of the sea: and the waie of a maid or yoong woman with a man. Prou. 30, 18.

An vntamed horse will be stubborne: and a wanton wench will be wilfull. Eccles. 30, 8.

Thou maiden that art yoong, speake if néede be, and yet scarse when thou art twise asked: and when thine elder speaketh, babble not much: but giue eare and be still: and for thy good and modest behauiour thou shalt be loued and commended.

Before thunder goeth lightening: and before a shamefast maiden goeth fauour and grace. Eccles. 32, 8.

To auoid fornication let euerie woman haue hir owne husband. 1. Cor. 7, 2. For it is better to marie than to burne in lust.

I will (saith S. Paule) that the yoonger women marie and beare children, and gouerne the house, and giue no occasion to the aduersarie to speake euill, as some doo that are turned back after Sathan. 1. Tim. 5, verse 14.

I will powre out my spirit (saith God) vpon all flesh, & your sonnes & your daughters shall prophesie, your old men shall dreame dreames, and your yoong men shall sée visions: and also vpon the seruants and vpon the maids in those daies will I powre my spirit. Ioël. 2,28,29.

Then shall the virgin reioice in the dense, and the yoong men and the old men togither. For I will turne their mourning to ioie, and will comfort them, and giue them ioie for their sorowe. Ierem. 31, 13.

Can a maid forget hir ornament? Or a bride hir attire? Yet my people haue forgotten me daies without number. Ierem. 2, 32.

How streightlie virgins were kept in from men in the old time, yea among the heathen that knew not God, so that it was a verie hard thing for a man to come vnto them without leaue of their kéeper, it doth appeare by the storie of Hester. 2. & of Thamar. 2. Sam. 13, 2.

How perilous a thing it is for maidens and virgins to vse the common méetings at bridalls, faires, dansing schooles, and plaies, it may well be séene by the storie of Dinah. Iudg. 21, 19. and of the daughters of Silo, who therby lost their virginitie & chastitie, and by Iobs daughters, [Page] who dansing and banketing, lost their liues by sudden death. Iob. 1, 13.

It was counted a great shame in Israel, in the olde time, for a virgin to die vnmaried and without children: and therfore the maids reioiced to be maried.

Yea the Prophet Dauid reckoneth it among the great plagues of God, for a maiden to die in hir virginitie, or vnmaried: wher he saith: The fire consumed their yoong men, and their maidens were not giuen to mariage: [or had no mariage songs.] Psal. 78,63.

Therefore, if you will sée how the maidens customablie lamented & bewailed the virginitie (the space of a moneth together in the mountaines) of hir that died a virgin, you may read the storie of Iepthas daughter. Iudg, 11, 37.

Yoong men and maids, old men and babes, praise yée the name of the Lord. Psal. 148, 12.

I am gelous ouer you with godlie gelousie, for I haue prepared you for one husband, to present you as a pure virgin to Christ. Beware therfore, least as the serpent beguiled Eue through his subtilty, so your minds be not corrupted from the [puritie, holinesse, perfection and] simplicitie that is in Christ. 2. Corinth. 2,3.

O how faire is a chaste generation with vertue! The memoriall therof is immortall. For it is knowne with God, and with men. When it is present, men take example at it: and if it go awaie, yet they desire it: it is crowned, and euer triumpheth: when it hath wonne the reward of 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.

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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.

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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. Re [...]d 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 [...] 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 [Page] 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.

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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: [...]ut a discréet woman and prudent wife commeth of the Lord, and is his onlie gift. Read more in the praise of women. Prou. 19, 14.

Well is him that dwelleth with an huswife of vnderstanding: it is one of the ten things that Salomon iudgeth to be happie. Eccles. 25, 8.

He that hath gotten a vertuous woman, hath a goodlie possession: she is vnto him an helpe and piller, wherevpon he resteth. Eccles. 36, verse 24.

Contrariwise, who so despiseth wisedome and discipline, is miserable, and their works vnprofitable; their wiues are vndiscréet, and their children wicked, and their offspring accursed. [Marke well this sentence, O ye husbands that contemne the word of GOD, and neglect the diligent reading and hearing of the same, and repent in time, and imbrace the Gospell, that these curses may be auoided, and Gods blessings acquired to your saluation.]

It is a thing verie dangerous both to bodie and soule, to match in mariage with an idolatrous and superstitious woman, as appeareth by manie notable examples in Scripture, especiallie in Salomon, Achab, and others, whose wicked idolatrous wiues brought them to vnspeakable mischiefs and dangers, euen to their destruction and wrath of God. Read the storie of Iezabel, and such like. 1. Kings. 11, verses 16, 21. 2. Chron. 8, &c.

Also how perilous a thing it is for the husbands to permit their wiues anie thing, whereof they be not assured by Gods word. For therby they take an occasion to iustifie their dooings, and their husbands [Page] 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 licentious [...]ie to go togither, before they haue first vpon their knées, secretlie in their chamber, commended themselues vnto God by praier, after the good example of Tobie and Sara, whose praier for this purpose you may read afore in the fift Lampe of Uirginitie. Tob. 7,17, and 8, verse 4.

The husband ought to praie vnto God diligentlie and often for his wife and children, that they may liue godlie and agrée togither. So did Isaac for his wife Rebecca, bicause she was barren, and the Lord was intreated of him, and she conceiued and bare him a sonne. Gen. 25. So did Tobie for Sara, &c.

The husband ought to instruct and teach his wife the feare of God: so did Iacob his two heathen wiues, as appeareth, Gen. 31,13.

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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 [...]ate of it: cursed is the earth for thy sake. Gen. 3, 6, 11, &c.

And when they are reprooued for following their wiues follies, they must not wickedlie and hypocriticallie vpbraid God, and burden him with the fault, bicause he hath giuen them such an euill wife, as Adam did, when he said: The woman, which thou gauest me to be with me, she gaue me of the trée, and I did eate. Gen. 3, 11, &c.

But in Gods matters: and in all things touching vertue and honestie it shall not be amisse, if the husband beare his wife patientlie, and be ruled by hir aduise, as Abraham was at the counsell of Sara, in putting awaie Hagar and hir child. For true faith must renounce all naturall affection to obeie Gods commandements: though pronounced by the mouth of the weaker vessell. Gen. 21.

Husbands ought not by vnlawfull meanes, shifts, and silence, to put their wiues in danger to saue their owne liues: as Abraham & Isaac often did, by dissembling with Pharao & Abimelech, and calling their wiues Sara and Rebecca, Sisters, for feare of killing, which turned their wiues to great danger of deflouring, and themselues to great rebuke, among the heathen. Gen. 12, 16,26.

Of the husbands headship, power or souereigntie ouer the wife.

BUT the husband ought to be the head, vaile, and defence of his wife, to preserue and keepe hir from all dangers.

For as Christ is the head and Sauiour of his bodie the Church: so the husband is the head of his wife, and ought to nourish, gouerne, and defend his wife from all perils and dangers, as he would himselfe. Ephes. 5, 24.

Giue not the power of thy life vnto a woman, least she ouercome [Page] 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. 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.

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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.

[Page]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 [Page] 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 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.

[Page]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 childbed, 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 [Page] 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 [Page] 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 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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 witne [...]e against hir, neither she taken with the maner: if hir husband be mooued with a gelous mind, so that he is gelous ouer his wife, which is defiled: then shall the man bring his wife to the priest with hir offerings with hir: namelie, the tenth part of an Ephath of barlie meale, but he shall not powre oile vpon it, nor put incense thereon. For it is an offering 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 [Page] 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 [Page] 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.

[Page]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 I [...]zabel, 1. King. 21,5. 2. King. 9,30. In Cleopatra, Dan. 11,17. And in Pilats wife, Matth. 27, 19.

The dutie of mothers and parents towards their children.

THE mother ought not to baptise hir owne children. For though Zipporah circumcised hir owne sonne, as forced so to doo to please God, and turne awaie his wrath then conceiued against hir husband Moses, whom for neglecting so necessarie a sacrament, the Lord had smitten with sicknesse almost to death, so that he could not doo it; and the Lord euen then required it to be done: yet for because this was an extraordinarie and particular act in hir, therefore it is no generall example for another to followe, or for anie other woman to baptise hir children. Read, Exo. 4,24,25. 1. Macc. 1, verse 63.

The mother may giue the name to hir child that is to be christened, as well as the father. For so did Elizabeth, the wife of Zacharie, and mother to Iohn Baptist. Luk. 1,60. And manie other women in scripture: as Hanna, who named hir sonne, Samuel, 1. Sam. 1, 20. Rahel and Leah, Gen. 30,6,8, &c.

It is the mothers dutie especiallie to nurse hir owne children, after the good example of old mother Sara, Gen. 21 [...]7. Of Hanna, 1. Sam. 1, 23. Of the virgin Marie. Luke. 2,7,16. 11,27.

And when th [...] daies of hir purification are accomplished, by the old lawe, she was to bring hir child to the Church, there to present it to [Page] 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 sustināce; as Hagar did. Gē. 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. 16.8 [...] the virgin Mary Luk. 1.46. and diuers other both men and women in the old & newe Testamēt, 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.

[Page]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 sōnes 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, shalbe 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, wi [...]e, and childe for my names sake, he shall receiue an hundred folde more, and shall inherite euerlasting life. Math. 19,29.

Yea the father ought not to spare the child, nor the child the father in Gods matters: as we haue example in Leuy, who preferring Gods [Page] 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 strāger that is within thy gates, shal do any worke vpon the Saboth day: but shalt remember to kéep it holy to the Lord [...] 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 iudgemēts & laws, & to declare thē to their childrē; 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 & iudgemēt, yt the Lord may bring vpō him that blessing that he hath promised. Gen. 18.19.

Ye parents prouoke not your children to anger, by austeritie [...] or too much rigour, or straight keeping, least they be discouraged: but bryng them vp (not in wantonnesse or idlenes) but in the feare, instruction, and information of the Lord. Ephe. 6.4. Colos. 3.21.

Ye parents teach your children, to knowe the holy scriptures from their childehood. For they are able to make them wise to saluation, through faith in Christ Iesus. 2. Timo. 3.15.

S. Iohn highly commendeth a certaine Lady in his epistle, for that shée so vertuously brought vp her children in the trueth of Gods word. 2. Iohn 1.1.4.

A Matron of maydens ought to be one, that can rule her owne house well, hauing children vnder obedience with all honestie; such as are faithfull & which are not slandered of ryot; neither are found disobedient. 1. Timo. 3.4. Titus. 1.6.

[Page]Chastise thy childe betimes, while there is hope, & let not thy soule spare for his murmuring or cryes. Prou. 19.18.

For hée that spareth the rod, hateth his childe: but hee, that loueth him, chasteneth him by times. Prou. 13.24.

The rod and correction giueth wisedome, and deliuereth the soule from destruction: but a childe set at libertie and left to his owne will; bringeth his mother to shame. Prou. 29.15.

Shee, that delicately bringeth vp hir childe from his youth, shall make him hir master at the length. Prou. 29.21.

Foolishnes is bounde in the hart of a childe, (for he is naturally gi [...]en vnto folly;) but the rod of correction shall driue it away from him. Prou. 22.15.

Withholde not correction from thy childe. For, if thou beatest him with the rodde, hee shall not die thereof. Thou shalt smite him with the rodde, and shalt deliuer his soule from hell and destruction. Prou. 23.13.

If thou haue sonnes instructe them, bryng them vp in nourture and learnyng, and holde their neckes in awe from their youth vp.

If thou haue daughters kéepe their bodyes, and shewe not thy selfe cherefull toward [...]s them [...] Mary thy daughter, & so shalt thou performe a waightie matter: but giue hir to a man of vnderstanding. Ecclesi. 7.23. &c.

A man after his death shalbe knowen by his children: Eccle. 11. 28. And as is the mother, so is hir daughter. Ezech. 16.44.

An euill nourtured sonne is the dishonour of the father, and the daughter is least to be esteemed. Eccle. 22.3.

If children liue honestly [...] and haue wherewt, they shall put away the shame of their parents: but if children be brought vp proudly with hautinesse and foolishnes, they will defile the nobilitie of their parents and kindred. Eccle. 22.3.8.

If thy daughter be not shamefast, holde hir straightly; least shée abuse hir selfe thorowe too much libertie.

Take heed of her, that hath an vnshamefast eye, and maruaile not if shee trespasse against thée. Eccle. 26.10.

The mother, that flattereth or cockleth hir children, byndeth vp their wounds, and hir heart is grieued at euery crie.

An vntamed Horse will bée stubborne: and a wanton childe [Page] wilbe wilfull.

If thou bring vp thy childe delicately, hee shall make thee afrayde, and it thou play with th [...]m, they shall bring thee to heauin [...]sse.

Laugh not vpon them, least thou wéepe and be sory also with them; and least thou gnashe thy teeth in the ende.

Giue the childe no liberty in his youth, and winke not at his folly.

Bowe downe his necke while hée is yong, and bea [...]e him on the sides while he is a childe, least he waxe stubborne and be disobedient vnto thee; and so bring sorrowe to thine hea [...]t.

Chastice thy childe and be diligent therein, least his shame gréeue thée. Eccle. 30.7.

Beware of thine owne children, and take héede of them that bée of thine owne housholde [...] Eccle. 32.22.

The daughter maketh the father and mother to watche secretely, and the carefulnesse, that the parentes haue for her, taketh away their sleepe, least in her youth shée shoulde pa [...]e [...]he slower of her age, & when shée hath an husband, least [...]hee should bee hated: In her virginitie, least shee should be defiled or gotten with childe in her fathers house: And when shée is marryed, least shée misbehaue her selfe towardes her husbande, or continue vnfruitefull. Eccle. 42.9. So there is no ende of the parents care ouer a daughter.

If thy daughter bée vnshamefaste, kéepe her straitely; least shée cause thine enemies to laugh thée to scorne, and make thée a common talke in the citie, and defame thée among the people; and bring thée to publike shame. Eccle. 42.10.

It is the mothers duety, as well as the fathers, to prouide a godly husbande for her daughter, or a vertuous wife for her sonne. For so did Hagar for her sonne Ishmael, when he was grown to mans state, and diuers other godly women in scripture. Gen. 21.21.

The mother ought to haue great care in the marrying and bestowing of her children, to the children of God and such as be of a good religion, and therein to yéelde her consent to the ordinaunce of GOD, as diuers holie men and women haue done. Gen. 24.4,50,57,27,46, 26,1,29.21,38,6. Deut. 7.3. Ezra. 9.12. Exod. 34.16.

What authoritie the father or mother hath ouer their daughter concerning the breache of virginitie, and marrying her to a man of vnderstanding. Reade tit. virg. at large. [...]. Cor. 7.36.

[Page]If thy daughter vnbetrothed be defloured by a man, that hath entised hir, and thou refuse to giue hir vnto him in marriage to be his wife, then thou shalt take of him money according to the dowrie of virgins. Exod. 21.16. Deut. 22.28.

Howe the parentes are to trie and prooue the honestie and chastitie of their daughter that is married, and accused of adulterie: and howe the father shall be recompenced, if his daughter be found faultlesse by tryall: read in the chapter of virginitie or maydes. Deut. 22. 19.

That parentes haue not authoritie to marrie their chyldren of a couetous intent for their owne gaine, whiche in déede is to sell them for seruice to their seruantes: as Laban did his two daughters Rahel and Leah to Iacob. Gen. 29.19. or as Shesham did his daughter to his seruant Iarha. 1. Chron. 2.35. moe of a diuelish purpose to séeke reuenge by hypocrisie: as Saule, who gaue his daughter Mychal to Dauid to betray him. 1. Sam. Nor yet lastly, without the consent of the parties themselues; it is manifest by the example of the godly, especiall of the mother and brother of Rebecha: where they sayd, wée will call ye maide & aske her consent. Gen. 24.57. And as Raguel did Sara his daughter. Tob. 7.13. Yea, so soone as the parentes perceiue, that it is the ordinance and worke of God, that their childe should bee bes [...]owed, they ought forthwith to yéelde and giue their consentes, to auoyde further inconueniences, and to commit the matter to God: as the parents of the said Rebecha did. Gen. 24.50.

And howe dangerous a thing it is, for parentes to be negligent and carelesse in bestowing their daughters in marriage, it may well appeare by the story of Tamar, that was defloured by her father in law Iuda. Gen. 38.26.

If a woman vowe a vowe vnto the Lorde in hir fathers house in the time of hir youth, and hir father heare hir vowe and hold his peace concerning hir, then all hir vowes shall stande, and hir bonde be good; because hir father hath approued hir vowe and bonde by holdyng his peace: but if her father by not approuing, or consentyng to her vowe disalowe hir the same daye, that hée heareth of hir vowe or bonde, then they shall not bée of value, and the Lords will forgiue hir: because her father disaloweth hir vowe, so made to hu [...]ble hir soule and to mortifie it by abstinence, or other [Page] bodyly exercise. Whereby we sée, howe the father hath authoritie to breake the vowes of his children, made euen to God so long as they are single & vnder his tuition: but being married he hath no such authoritie. For then the husband is to approoue or disproue the same: as appeareth, Leuit. 30.4.

Giue not thy sonne, thy wife, thy brother, nor friend power ouer thée while thou liuest, and giue not away thy substaunce and goods to any other in thy life time; least it repent it, and thou be fayne to aske the same of them againe: as long as thou liuest (I say) and haste breath, giue not thy selfe ouer to any person. For better it is that thy chyldren shoulde praye vnto thée; then that thou should [...]st bée faine to looke vp to the handes of thy children.

At the time, when thou shalt end thy dayes and finishe thy lyfe; distribute thine heritance. Eccle. 33.18. &c. reade Gene. 25.5. Tob. 8. 21.

If a man die and haue no sonnes, then hée shall leaue his inheritaunce vnto his daughters, and for default of daughters to his brethrē, & for lack of brethren, to his fathers brethren: &c. Leuit. 27.8. read more Deut. 21.15. Galat. 4.36.

The fathers vse to lay vp and prouide for the childrē, and not the children for the fathers. 2. Cor. 12.14.

That parents may modestly mourne for the losse, death, or calamitie of their children, so farre forth, as they preferre not naturall affection to gods will: it may appeare by many examples in holy scripture: namely in Iacob. Gen. 37.3.43,36. Aaron. Leuit. 10.19. in Dauid. 2. Sam. 19. in the Shunamyt. 2. King. 4.18. In Iob. 15,20. before Iere. 31.16. in Rachel.

The father being a Priest, might not mourne for his daughter; if she were married. For being married she seemed to be cut off frō his familie: but béeing a virgin, and so dying hée might by Gods lawe mourne and lament for her death: as appeareth. Leuit. 21.3.

Finally, it is the duetie of all godly parentes, as in their life to instructe and teache them Gods lawe: so likewise when they lye in their death beddes to call their chyldren before them, and to blesse them, and to giue them ghostly admonitions, and godly lessons; to the glory of God and the amendement of their liues: after the example of Iacob. Gē. 48. & 49. of Dauid. 1. King. 2.2. of Iob. 15. of Tob. 4.2.5.16. [Page] of Mathathias, 1. Mac. 2.49. of Antiochus, 1. Mac. 6.14. The mother of the seuen brethr [...]n, &c. 2. Mac 7.20. and many moe.

The Daughters and childes duetie to her Parentes.

HOnour thy father and thy mother, that thy dayes may be long in the land, which the Lord thy God giueth thee. Deut. 5.16. Exod. 20.12.

Shee, that smiteth her father or mother, shall die the death; and be slaine for it. Exod. 21.15.

Shée, that curseth her father or mother, shall bee put to death for it. Exod. 21,17. Leuit. 20.9.

If a priestes daughter fall to playe the whore, shée polluteth her father: there [...]ore shall shee be burnt with fire. Leuit. 21.9.

The daughter, that woorketh follie in Israel by playing the harlot or whore in her fathers house, and is not founde a virgin, shall bee brought forth to the doore of her fathers house, and the men of the Citie shall stone her with stones to death. Reade tit. virg. Deut. 22.21.

Shée, that mocketh her father or mother, bringeth the cursse of God vpon her selfe: as did Cam. Gen. 27.12.

Thou shalt not vncouer the shame of thy father by lying with him: the childe that so doth shall die the death: her blood shall bée vpon her. Leuit. 18.7. 20,11. Lottes two daughters did so, of whom came the wicked & cursed generation of the Moabites & Benammyts. Gen. 19.

Cursed is shée, that lyeth with her father in lawe, and committeth such villanie. Deut. 27.23. so did Tamar. Gen. 38.9.

Cursed is shée, that curseth or contemneth her father or her mother, Deut. 27.16.

Ye shall feare euery child your father and your mother. Leuit. 19.3.

If a man haue a daughter, that is stubborne and disobedient, which will not hearken vnto the voyce of her father and mother, and they haue instructed her and chastened her, and shée will not obey them, nor be ruled by them: then shall her father and mother take this their stubborne daughter, and bring her out to the elders of the citie, and vnto the gates of the place where shée dwelleth: and shall say vnto the [Page] elders of her citie: This our daughter is stubborne, insolent, and disobedient, and shee will not obey our admonitions; shée is a riotour, and a drunkard, a gadder abroade, and of a shamelesse behauiour: Then all the men of the citie shall stone her with stones vnto death [in token that to disobey the parents is most horrible:] so thou shalt take away euill from among you, that all Israel may heare and feare my iudgements or lawes. Deut. 21.18.19. &c.

Woe bee to that childe, that disobeyeth and rebelleth against father or mother, refusing to bée corrected for amendement. Esay. 45.10.

Woe bée to that daughter that riseth vp or rebelleth against her owne father. Gen 30.14. And woe also bée to that daughter in lawe, that striueth with her mother in law. Mich. 7.6. Such were Iudith, & Bashmath the two daughters in lawe of Isaack and Rebecca. Gen. 26.35.

The child that robbeth father or mother, & saith it is no sinne, th [...] same child is ye companion of a murderer or destroyer. Prou. 28.24. So did Rachael steale away her fathers Idols. Gen. 31.19.

The child that robbeth the father, or shutteth out the mother, is a lewde, and an vnworthy, & shamefull child. Prou. 19.26.

Pouerty & shame is to that child that refuseth instructiō, & will not abide correction: but that childe that regardeth discipline, and geueth eare to the information of the parents, shal come to honour. Pro. 13. [...].18.

Who so laugheth their father to scorne, and set their mothers commandement at nought: the rauens of the valley plucke out their eyes, and deuoured bée that childe of the young Eagles. Prouerbs 30.17.

Shée that curseth her father or mother, her light shalbe put out in the depth of obscure darknesse. Prou. 11.20.

Shée, that is a companion of riotous men, and vseth banqueting with gluttons, shameth her father, Prou. 7.28. so did Dinah. Gen. 34. 4. and Lots two daughters. Gen. 19 32. Solomen, Mark. 6.27.

The child may make a vowe to God to humble her soule by abstinence: but the father hath authoritie to breake and anull it. Num. 30.4.

A wise child maketh a glad father: but a foolishe and vndiscreete daughter is an heauines vnto her mother. Prou. 1.10.

My daughter heare thy fathers instruction, and forsake not thy mothers [Page] teaching. Prou. 1.8.

Heare O yée children, the instructiō of your fathers, & geue eare to learne vnderstāding whē he doth teach you good doctrine in the way of wisedome, and leade you in the pathes of righteousnes: so shall yée walke at libertie without offence. Prou. 4.1.11.

A wise childe reioyceth the father, but a foolishe daughter despiseth hir mother, and is the calamitie of her parentes. Prou. 5.2. 13.19.

Heare your fathers iudgement O children, and doe thereafter. For God will haue the father honoured of the children, and hath confirmed the authoritie of the mother ouer the childrē: & looke what a mother commaundeth hir children to doe, the Lord will haue it done and kept. Eccle. 3.2. &c.

Who so honoureth hir parents, hir sinnes shalbe forgeuē hir, & shée shal abstaine frō thē & shall haue hir dailie desires. And she, that honoreth hir mother, is like one that gathereth treasures.

Shée that honoureth hir father, shall haue ioye of hir own childrē, and when shée maketh hir prayers, it shalbe heard.

She that honoreth hir father, shall haue long life, & shée that is obedient to the Lord, shall comfort, and cherish hir mother.

Shée that feareth the Lord, honoreth hir parents, & doth seruice vnto them as vnto Lords & Ladies. So did Rachel call hir father Labā Lord in great reuerence. Gen. 31. 35.

Honour thy father and mother, in déede and in worde, and in all pacience, that thou maiest haue Gods blessing & that his benediction may abide with thée in the end. For ye blessing of the Father establisheth the houses of the children, and the mothers curse rooteth out the foundations thereof, as appeareth in Ham, whō his father Noah cursed, but blessed his brother Sem and Iaphet &c. Gen. 9.22.

Reioyce not at the dishonour of thy father, or mother, whē they are reprooued. For it is no honour vnto thée, but shame: séeing yt the childs owne glorie cōmeth by his fathers honor: and the reproch of the mother, is dishonour to the children.

My daughter make much of thy father in his old age, and gréene him not as long as he liueth: and if his vnderstanding faile, haue pacience with him, and despise him not when thou art in thy full strēgth, and lustie youth. For the good intreatie of thy father, and the good déed that thou shewest vnto him shall not be forgotten, but it shall be a fortresse for thée against sinnes: and when thou thy selfe wantest, it [Page] shall be rewarded thée. And for thy mothers offence thou shalt be recompensed with good: yea it shall bée founded for thée in righteousnes, and in the day of trouble thou shalt be remēbred, thy sinnes also shall melt away, as the yce in the faire weather.

But shée, that forsaketh hir father, shall come to shame, and shée, that angreth or defieth hir mother, is cursed of God.

Honour thy father from thy whole heart, and forgette not the sorowfull trauayle that thy mother had with thee. Remember (I saie) that thou wast borne of them, and howe canst thou recompence them the things that they haue done for thee. Eccle. 7.27.

An euill or misnurtured child is the dishonor of the father, and a foolishe d [...]ughter shall be little regarded. 22.3.

A wise daughter, is an inheritage vnto her husbande, but shee, that liueth dishonestly bringeth her father and mother to sorow and care.

A daughter that is bold, impudent, or past shame, dishonoreth both hir father & hir husband: and is not in fauour to the vngodly: who shall regarde hir? but they both, that is, the father and husband also shall despise and abhorre hir. Eccle. 22.5.

If children be proude with hawtinesse, & foolishnes, they blot out and defile the nobilitie of their kindred. 9.1.

If Miriams father had spit in hir face in his displeasure, should shée not haue béene ashamed seuen dayes: yea shée might not presume to come in his presence till he were reconciled. Num. 12.14.

Remēber thy father and mother whē thou sittest among great mē, least God forget thée in their sight, & least thou doting in thy custome, become a foole and suffer rebuke, & wish yt thou hadst not béen borne, and so curse the day of thy natiuitie. Eccle. 23.14.

The children that boast of their riches and nobilitie, seeme but to reproche their father, who was base borne, and of lowe condition. Hosea 12. L.

An vntamed horse will be stubborne, and a wanton childe will be wilfull. Eccle. 30.8.

Be ashamed of whoredome, before father or mother. 41.17.

Honor thy father & thy mother in law, which are now thy parēts, that thou maist get thy selfe a good report of all. Tob. 10.12. So was Sara the wife of Tobie, Ruth, Rachel, &c.

My daughter, heare the words of thy father, & laie them vp in thine [Page] heart as a foundation. Despise not thy mother: but honour her all the dayes of thy life, and doe that which shal please her, and anger her not. Remember my daughter how many daungers shée susteyned, when thou wast in her wombe, & when thy parents dye, close thē their eies, and bury them together honestly.

My daughter set thou our Lorde God alwaies before thine eies, & let not thy wil be set to sinne, or to transgresse the commaundements of God. Tob. 4.6.

But kéepe thou the lawe and commaundementes of the Lord, and shew thy selfe mercifull, pitiful, and iust, and loue the Lorde thy God in trueth and iustice, so shalt thou reioyce, and all things goe wel with thee. Tob. 14.9.

Doe vprightly I say all thy life long, and follow not the way of vnrighteousnes. For if thou deale truely, thy doinges shall prosperously succéede to thée, and to all them which liue iustly. Bee liberall to the iust, and giue almes of thy substance chéerefully, & when thou giuest almes, let not thine eyes be enuious, neither turne thy face from anie poore man, least that God turne his face also from thee, &c.

Beware of whoredome, adultery, and al vncleannesse, & take thée an husband in the feare of the Lord, that thou maist be blessed in thy children, and thy séede inherite the lande.

Also loue thy brethren and sisters, kinred and friendes: and despise not in thine heart, the sonnes of thy people, in not taking an husband of them. For in pride and disdaine is destruction, and much trouble, & in fiercenes is scarcitie and great pouertie. For fiercenesse or vprofitablenes is the mother of famine.

Serue God diligently day and night: be circumspect in all things thou doest and be well instructed in all thy conuersation.

Doe that to no man which thou hatest. Drinke not wine to make shée drunke, neither let drunkennesse goe with thee in thy iourney.

Aske counsell alway of the wise, and despise not any counsell that is profitable.

Blesse thy Lorde God alway, and desire of him that thy way may be made streight, and that all thy purposes and counselles may prosper.

Feare not my daughter, if thou be poore. For the Lorde giueth all good thinges, and he humbleth whom he will, and as he will. Content thy selfe (I saie) with thy poore estate. For thou hast many thinges if [Page] thou feare God and flie from sinne: and doe the thing which is acceptable vnto him.

Now therfore my daughter, remēber these cōmaundements & precepts, neither let thē at any time depart out of thy mind. Tob. 4. all. A vertuous child shal haue rule vnder her mother, & gouerne by hir authoritie: so did Sara Raguels daughter, rule and guide hir fathers house: as mistresse, and correct and beate his maides for their faultes. Tob. 3.9.

She that loueth father or mother more then me (saith Christ) is not worthie of me. Mat. 10.37.

Whosoeuer shall forsake house and lande, father or mother, husbande and children, for my names sake (saith Christ) shee shall receiue a hundered folde more, and shall inherite euerlasting life. Math. 19.29.

Woe be to those children, that fulfill the measure of their fathers iniquitie. Mat. 23.32.

God hath commaunded, saying: Honour thy father and mother. And he, that curseth father and mother: let him die the death. Mat. 15.4.

Geue to all men their dutie: feare, to whom feare is due: honor, to whom yee owe honour. Rom. 13.7.

Saint Paule reckoneth those children, that are without all naturall affection and disobedient to their Parentes, among the wicked ones and reprobate that know not God: whom God hath deliuered vp vnto a reprobate minde, to commit all maner of sinne and wickednesse. Rom. 1.30.

Know this, yt the law is geuen vnto ye lawlesse & disobedient, to the vngodly, & to murderers of fathers & mothers, to whoremongers, harlots, & liers, &c. to take vēgeance on al such woorkers of wickednes, cō trarie to wholesome doctrine and admonition. 1. Tim. 19.

This knowe, that in the last daies shall come perillous times. for men shall bée disobedient to parentes, without naturall affection. 2. Tim. 3.1. The sonne shall be at variance against the father, and the daughter against the mother: & the daughter in law against the mother in law, and a mans enemies shall be they of his owne houshold. Math. 10.34.

What childe is it whō the father chasteneth not, if then ye be not vnder correction, then are yee bastardes and not children: Geue [Page] therefore due reuerence vnto those your naturall parentes of your bodies, which haue begotten you; & despise not their chastisement, which correct you & chasten you a few daies, euē after their owne pleasures, for your profite. Heb. 12.5.

Yée children obey your parentes in all things, which are in the Lord. For this is well pleasing vnto the Lorde and right. Col. 3.20.

Honour thy father and mother, which is the first commandement with promise, that it may be well with thée, and that thou maiest belong on earth. Ephe. 6.1.

That the childe ought not to marie or make priuate contracts, without the consent and knowledge of the parentes: it is manifest by manie examples in holie Scripture: as in Rebecca, Gen, 24. 49. Sara the wife of Tobit. Tob, 6.12. &c. in Dinah. Gen. 34.4. Thamar. Gen. 38.9.

It is the duetie of that childe, whom the father or mother dearelie loueth, as most déere vnto him, or chiefe of the kindred to laie his or hir hande vpon hir fathers, or mothers, or kinsmans eies in their departure, and to shut or close them vp when he dieth: for so did Ioseph as it was prophesied vppon his father Iacob. Gen. 46.4. So did also Tobit close the eyes of his father and mother in lawe. Tob. 14.15.

The office and duetie of Maisters, and Maistresses, or Dames towardes their seruantes and maides.

IF thy brother an Hebrwe, or an Hebruesse, (or euen Christian) sell or hire himselfe to thee, and serue thee sixe yeeres, euen in the seuenth yéere thou shalt let him or hir goe out free from thee, (paying nothing for their freedome or libertie:) if he came himselfe alone, not hauing wife nor children, hee shall goe himselfe alone; if hee were maried, then his wife shall goe out with him free: if thou his maister haue geuen him a wife, and shee hath borne him sonnes and daughters, the wife and her children shall bée thine till hir time of seruitude bée expired, which is till the [Page] seuenth yeere, or the fiftieth yeere beeing the yeere of Iubilie: but her husbande thy seruaunt hee shall goe out himselfe alone, if hee will. But if the seruaunt say this, I loue my maister or mistresse, my wife and my children, I will not goe out free alone: then thou his maister shalt bring him vnto the Iudges, and set him to the doore, or to the postes where the iudges sitte: and shalt bore his eare through with a naule, in tokē that he shall serue thée vntill the yéere of Iubilie, that is for the terme of 50. yéeres. And vnto the mayde seruant thou shalt doe likewise. Exod. 21.2. Deut. 15.12.

Likewise if a man (constrayned eyther by pouertie, or els to the ende that the master shoulde mary her:) sell his daughter to be a seruant, shée shall not goe out as the men seruantes doe. For if shee please not hir master, who hath betrothed hir to himselfe, then shall he cause another man to buy hir of him, by geuing him money so to doe. For he shall haue no power to sell hir to a strange people, séeing he dispised or defloured hir. But if he haue betrothed hir vnto his sonne: he shall deale with hir according to the custome of the daughters and geue hir dowry: and if afterward he take for his sonne another wife, yet shall he not diminish hir foode, hir rayment, and recompence of hir virginitie: but if he doe none of these thrée, that is, neyther mary hir himselfe, nor geue another money to buy hir, nor bestow hir vpon his sonne: then shall shée goe out frée, paying no money. Exod. 21.7.8. &c.

If thy brother also that dwelleth by thée, bée impouerished and be solde vnto thee, thou shalt not compell him to serue as a bond seruant; but as an hyred seruant, and as a soiourner hee shall bee with thee, hee shall serue thee vnto the yéere of Iubilie, that is 50. yéeres, & then shall he depart from thée, both him and his children with him, & shal returne vnto his famelie & possessiō of his fathers. For they are my seruants whom I brought out of the lande of Egypt, they shal not bee solde vnto perpetuall slauery, as bondmen are sold, neither shalt thou rule ouer them cruelly: but shalt feare thy God. Leuit. 25.39.

Thy bond seruant also and thy bondmayd, which thou shalt haue, shall be of the heathen and strangers, yt are rounde about thée, of them shall yée buy seruants & maids to be bōdmen or bondwomē, & not of thine owne people or natiō. Moreouer of ye children of the strangers, that are soiourners amōg you, of them shall yée buy, and of their [Page] famelies, that are with you, which they begate in your land, these shal be your possession and inheritance to you & your children after you to vse their labours and in heritances for euer: [for they shall not be bought out at ye yéere of Iubilie: but ouer your brethren the children of Israel, yee shall not rule one ouer another with crueltie: nor take them as inheritance to possesse their seruice for euer. Leuit. 25.44.

And if thy brother, being impouerished by a straunger dwelling or soiourning with thee: sell himselfe vnto that stranger or soiourner, or to the stocke of the strangers familie: he shalbe with that stranger yéere by yéere as an hired seruant, vntill the yéere of Iubelie: neither shalt thou suffer that strāger to intreate him rigorously, if thou know it: and if he be not indowed, he shall goe out both he and his children with him in the yéere of Iubilie from that stranger. For vnto me the children of Israel are seruants: they are my seruāts whom I brought out of the land of Egypt. I am the Lord your God. Leui.

But if either he himselfe, or anie of his kindred be able, they after he is sold may buie him out and redéeme him frō that strangers seruice, by monie according to ye number of yéeres, that he hath yet to serue: be they more or lesse, &c. Leuit. 25.47.

Thou shalt not deliuer thy brother, (seruant to an heathē master, and Redde from and escaped his maisters crueltie, to embrace thy true religion) vnto his heathen maister againe: but shalt suffer him to dwell with thée, or among you: that are his brethren in what place soeuer he shall choose in euery of your cities, where it liketh him best; thou shalt not vexe him. Deut. 23.15.

Thou shalt not oppresse an hyred seruant, that is néedie and poore, neither of thy brethren, nor of the stranger that is in thy lande within the gates. Thou shalt geue him his hire for his day: neither shall the sunne goe downe vpon it. For he is poore, and therwith susteyneth his life: least he cried against thée vnto the Lorde, & it be sinne vnto thée. Deut. 24.14.15. Leuit. 19.13.

Bring not euery man into thine house. For the deceiptfull haue manie traines and laie waite diuersly: they are like stomakes that belche stinkingly. For after they knowe thy secretes, they will not feare to vtter them with Althie railing to thy discredite. Eccle. 11. 29.

[Page]If thou takest an aliant vnto thée, or lodgest a stranger, he shall destroy thée with vnquietnesse, and driue thée from thine owne. Eccl. 11.34.

Burden not thy selfe aboue thy power, while thou liuest, with vnprofitable and abundance of idle seruants, neither bee thou familiar with the proude and scornefull: but those that bée for thy profite, vse them and make much of them. Eccl. 13.2. &c.

Forsake not an old seruant for a new: for the new shall not be like him, [delight not in change, for seldome cōmeth a better.] Eccl. 9.12.

Thou shalt not couet thy neighbours manseruant, nor his maidseruant, nor his oxe, nor his asse, nor any thing that is his. Exod. 20.17.

Entertaine such into thy seruice, as néere as thou canst, which are approued to bée true, faithfull, & honest: so shalt thou be sure to haue thy businesse well done: so did Tobias and prospered. Tob. 5.8. Abraham. Gen. 24. Pharao. Gen. 41.47.

A faithfull seruant is a medicine of life & immortalitie, they that feare the Lord shall finde him. Eccle. 6.16.

That master or mistres, that feareth God, & séeketh his glory, God will prouide for thē such faithfull seruants to doe their busines, whō they may trust with all their goods wheresoeuer they goe: as hee did good king Iosias. &c. 2. King. 22.7.

The master or mistres ought both to know both gods iudgemēts & lawes, & also to declare thē vnto their familie: & to bee in their houses as Preachers to their children & families, that frō the highest to the lowest, they may all obey the will of God: so did Abraham. Gen. 17. 23.18.19. So did Iacob also, exhort his houshold to repentance, and outward professing of the same, & reformed it of all superstition and idolatrie: as appeareth. Ge. 36,2. And notwithstāding the corruption and idolatrie of Egypt, yet Ioseph taught his owne family to feare God, and know God: though he could not reforme the whole Realme: as appeareth. Gen. 43.23.

Yea by Gods owne cōmandement, the master & mistres is bound not only to be holy & religious thēselues, but also to sée that all vnder their charge & rule be so likewise, where it is said: remēber the seuenth day to kéepe it holy, sixe daies shalt thou labour and do all thy worke: but the seuenth day is the Sabboth of the Lord thy God, in it thou shalt doe no maner of worke, thou, nor thy sonne, nor thy daughter, thy manseruāt, nor thy maidseruant, nor thy beast, nor thy stranger [Page] that is within thy gates, &c. Exod. 20.8.

Againe, thou shalt kéepe my feastes, and reioyce in them, thou and thy sonne, and thy daughter, and thy seruant, & thy maid, & the Leuit, & the stranger, and the fatherlesse, and the widow, that are within thy gates, &c. Deut. 16.14.

Againe, Thou shalt bring of thy first fruites of the lande vnto th [...] Lord, & offer them before him by the hands of the Priest, & thou shalt worship before the Lord thy God, & thou shalt reioyce in all the good things, which the Lord thy God hath giuē vnto thée, & to thine household, thou and the Leuit, and the stranger yt is among you (signifying by this that God giueth vs not goods for our selues only, but for their vses also which are committed to our charge.) Deut. 26.2.11.

All masters & dames ought with Iosua to say, I and my house will serue the Lord: for he is our God, & his voyce will we obey thogh all the world els goe away from him and forsake him. Iosua. 24.15.

So Da [...]id after hée had made an end of praying for his people, hée then returned to blesse his house, and pray for his family: to declare yt after our dutie done to God and his Church, we are chiefly bounde to our owne house and family, for the which as for all other thinges wée ought to pray vnto God, and instruct our families to praise his name. 1. Sam. 6.20.1. Chro. 16 43.

The Centurion brought his seruant vnto Christ to be cured, and praied earnestly for his health. Mat. 8.5. So did S. Iohn Baptist send his disciples to Christ, to teach all masters to do the like by hearing of his worde, and learning of his lawes. Mar. 11.2.

The ruler of Capernaum beléeued in Christ and all his houshold. Iohn. 4.53.

Cornelius the Italian captaine was a deuout man, and one that feared God with all his houshold. Act. 10.1.

Lydia a woman worshipped God, and was baptized with all hir houshold at the preaching of the Gospell. Act. 16.14.

The kéeper of the prison also, where Paul was in bonds, beléeued, and was baptized, with all his houshold at Paules preaching: so that both he and all his houshold were saued. Act. 16.31. The like did Iustus and Chrispus. Act. 18.7.8. that worshipped god & all their household, to the good example of all godly and christian masters & dames.

Euery particuler master and christian housholder ought often wt Dauid to say and repeate the 101. Psalme. For therein is conteined [Page] briefly the dutie of all godly masters both towards God & their seruāts: so shall they walke in their house with a perfect heart. Psal. 101.

A wise master will instruct his seruants & family with disretion: the gouernance of a prudent man or woman is well ordered. As the master is, so are his seruants, & looke what maner of man the good man of the familie is, such are all they that dwell with him: and like mistres, like maid. Eccle. 10.1.

An vnwise ruler or master destroieth his houshold and seruants: but where a wise mā hath gouernāce, there ye family prosper. Ec. 10.3

Let him that gouerneth or ruleth, do it with diligence, and wait on his office and calling, doing his dutie in the feare of God, saith Saint Paule. Rom. 12.8.

Thou shalt not rule ouer thy seruant or maid cruelly: but shalt fear [...] thy God, and remember that thou wa [...]t a seruant thy selfe. Leuit. 25. 43. Deut. 15.15.

If thou smite thy seruant or thy maid with a rod, and he or she die vnder thy hand presently, thou shalt surely bée punished for it, but if thy seruant so beaten continue a day or two and then die: thou shalt not bée punished [by the ciuill magistrate: but before God thou art a murtherer] for he is thy monie.

Also if a man smite out his seruants tooth or perish his eye, he shall let his seruant goe out frée for his blemish and hurt, so God reuengeth crueltie of masters or dames in most little things. Exodus 21. 27.

If an oxe goare a mans seruant or maid, the owner of the oxe shall giue vnto the master thirtie shekels of siluer, and the oxe shalbe stoned. Exod. 21.32.

If iniquitie be in thine hand, put it farre away, and let no wickednes dwell in thy tabernacle: that is, renoūce thine owne euill works, and sée they offend not God, ouer whom thou hast charge: then shalt thou lift vp thy face without spot, and shalt bée stable, and not feare any miserie. Iob. 11.14.15.

Giue thy hired seruant some rest and ease, for they that labour truly, are worthie of refreshing. Iob. 7.2.

Hée that troubleth his owne house shall inherite the winde, and like a foole shal become seruant to the wise. [That is the couetous man that spareth his riches, to the hindrance of his family shalbe depriued thereof miserably, and become poore and néedie, yea, a slaue [Page] to the godly, which are the true possessours of the gifts of God]. Pro. 11.29. For there is a time to spare, and a time to spend. Eccle. 3.6. doe all things therefore in due order.

A wise and huswifely woman buildeth her house [by taking paine to profit hir familie, and doing that which concerneth hir dutie in hir house diligently:] but the foolish dame destroyeth it with hir own [...] idle hands. Prou. 14.1.

As a bird that wandreth from hir nest, so is a woman that gaddeth from hir owne house, & is oft flitting frō place to place, nothing carefull of hir familie. Pro. 8.27.

Accuse not a seruant vnto his master, least hée curse thée, & speake euill of thée, and so hurt thy selfe, and offend by accusing him without a cause. prou. 30.10.

Take no héede to euery word that is spoken, neither care for thē, nor credite them, least thou heare thy seruant curssing: therfore thine owne heart knoweth that thou thy selfe also hast oftentimes cursed and spoken euill by other men. Ecclesiastes. 7.22.

Bée not as a Lion in thine owne house: neither beat thy seruant for thy fancie, destroying thy houshold folkes, nor oppresse them that are vnder thée. Eccl. 4.30.

Whereas thy seruant worketh truly, intreate him not euill, nor the hyreling that bestoweth himselfe wholy for thée, and is faithfull vnto thée. Eccl. 7.20.

Let thy soule loue a faithfull and discréete seruant, and defraud him not of his libertie, neither leaue him a poore man: as Laban woulde haue done Iacob. Eccle. 7.21.

Blame nor condemne not thy seruant before thou haue inquired, and tried out the fault: vnderstand the matter or complaint first, and when thou hast made inquisition, then reforme thy houshold righteously (if Potipher had kept this rule, Ioseph had not bin so rashly cast in prison, at the wrongfull complaint of his lecherous mistres.) Eccl. 11.7.

Reproue thy seruant, least he doe euill: and if he haue done it, reproue him also that hee doe it no more. Tell thy seruant of his fault, least he bée ignorant, and say, I haue not done it, & so a slander be raised vpon thee: and giue no credite to euery worde. Giue thy seruant warning I say before thou threaten him, and being without anger, gi [...]e place to the lawe of the most high. Eccl. 19.13. &c.

[Page]Take héed of thē that bée of thine owne houshold, (for a mans enemies are they of his owne housholde) Eccle. 32,22. Mat. 7.6.

The yooke and the whip bow downe the hard necke: so came thine euill seruant with the whip and correction. Set him to worke, for that belongeth vnto him: if hée bée not obedient put on more heauie letters, and binde his féete to a clogge: but bée not too excessiue, nor punish him not too muche in any wise, nor without discretion doe nothing. Eccle. 33.23. &c.

Bee not ashamed ta beate an euill seruant to the blood: for so were slaues vsed in olde time. Eccl. 42.5.

Some masters there bée, saith Christ, that binde heauie burdens & gréeuous to bée borne, and lay them on their seruants shoulders: but they themselues will not moue them with on finger, Matthewe 23. 4.

Hée that ruleth, let him do it with diligence, & discretion, & waite on his office. Rom. 12.8.

Yée Masters and dames, doe yée the same thinges vnto your seruants, that are good and right in the sight of God and men, putting away threatning: and knowe that euen your master also is in heauen, neither is there respect of person with him: whether hée be bond or frée, seruant or master. For the cruell master, that doth wrong, shall receiue for the wrong that hée hath doone, Ephe, 6.9. Collos. 4. 1. 3.25.

A master must bée one, that can rule his owne houshold honestly, hauing children and seruants vnder obedience with all honestie: no fighter, no striker, nor giuen to wickednesse. For if any cannot rule his owne house, howe shall hée bée a profitable member in the church of God?

If there bée any, that prouideth not for his owne house and familie; and namelie for them that bée of his owne housholde, he denieth the faith, and is worse then an infidell. Learne therefore to shewe goodnesse towardes your owne house, that you may bee blamelesse. For that is an acceptable thing before God. 1, Tim. 5,8. So did that heathen King Pharao make prouision for his house against the time of dearth, Gene. 41. & 42, by the counsell of Ioseph.

Sara dealt roughly with Hagar hir hand maid, for despising hir dame, which forced Hagar to flie away: but the angell of the Lorde comforted hir, and made hir returne to hir dame againe. Gene. 16.6. &c.

[Page]Howe friendly Saint Paule wrote to Philemon in the behalf [...] of Onesimus his seruant, that had runne away from Philemon: & exhorted him, louingly to receiue him again, and forgiue him al faults: appeareth in his Epistle to Philemon written only for that purpose, and vpon that occasion. 1.10.

How greatly God doth and euer hath detested the crueltie o [...] masters towards their seruants, it appeareth in the Prophete Esay: who saith, The Lorde himselfe will rise against the wicked and frowarde man, and all his housholde. Esay. 31.2. And in the Prophets Malach. The Lord will cut off the master that doth transgresse his his holy lawe. Mala. 2.12. Againe, I will come néere to iudgement and bée a swift witnesse against those that oppresse the stranger, & wrongfully kéep backe the hirelings wages: and feare not me saith ye Lord. Malach. 2.12.3.5.

Yea how gréeuously God plagued both Prince and people for their crueltie towards their seruāts: it may appeare, if you will vouchsafe to reade the 34. Chapter of Ieremie the Prophet.

A righteous man regardeth the life of his cattell (much more the life of his seruants,) but the vngodly haue cruell heartes both to the one and the other. Prou. 12.10.

Bée diligent to know the state of thy flock & cattell, & looke well to thy heards: for riches remaine not alwaies, nor the crowne endureth for euer. Pro. 27.23. For if thou be diligent to preserue ye gifts of God, which he doth giue thée of his goodnes towards thée, then thy hay shall grow, & the grasse come vp, and hearbes to gather in the mountaines: yea thy lambes shall beare wooll to cloath thée, & for thy goates thou shalt take money, to maintaine thy huswiferie. Thou shalt haue goats mylke enough, I say to féede thée, and to vphold thy housholde, and to sustaine thy maidens. Pro. 27.25.

If thou haue cattell, looke well to them: and if they bée for thy profite, kéepe them with thée. Eccle. 7.42.

Be not ashamed to set a good locke, where may hands are: and if thou giue any thing by nūber or waight, to put all things in writing, both that yt is giuen out, & that which is receiued againe. Eccl. 42,7.

Take héed of them, that be of thine owne houshold, and looke wisely about thée. Eccle. 32.22. For a mans enemies are they of his own houshold, Mich. 7.6. Mat. 10.36.

Aske no counsaile of the slouthfull for any labour, nor of an hyreling, [Page] for the finishing of a work: nor of an idle seruant for much businesse. Eccle. 37.11.

The fodder, the whip, and the burden belong vnto the asse: & meat, correction, and worke vnto thy seruant. If thou set thy seruant to labour, thou shalt finde rest, but if thou let him goe idle, hée shall séeke libertie. Send him to labour therefore, that he goe not idle about. For idlenesse bringeth much euill. Eccle. 33.23.

Giue not thy seruant too much preheminence ouer those thinges which he cannot vse aright. For pleasures are not comely for a foole [...] much lesse for seruants to haue rule ouer their betters. Prou. 19.10.

Hée that delicately bringeth vp his seruant from his youth, at lēgth hée will bée euen as his sonne or master. Prou. 29.21.

Through slouthfulnes the roofes of the house goe to decay, and by ye idlenesse of the hands, the house droppeth through, or it rayneth into the house. [Therfore kéepe thy seruants euermore well occupied in some good exercise to cōmon or priuate profits] Ecclesiastes. 10.18.

The hand of the diligent shall beare rule, but the idle shall be vnder tribute. Prou. 12 24.

Masters ought to bée affected towards their seruants, as towards their children: and to loue them vnfeignedly for vertues sake: as appeareth. 2. Kin. 5.13. &c. And as the Centurion did. Mat. 8.5.

The Master or Dame ought not to thinke scorne of their seruāts aduise, nor to refuse their counsell, if it tend to the glory of God, and their profite: aster the example of Pharao, who followed Iosephes counsaile in prouiding corne against dearth, Gen. 41.47. Of Naamā the Syrian, who went & washed himselfe at their request as the prophet bade him. 2. King. 5. 13. And of Abigail Nabals wife, who with all spéede followed her seruants counsell, to pacifie the wrath of Dauid conceiued against hir husband and all his houshold. 1. Sam. 25.17. And of Iob, who neuer contemned the iudgement or good counsaile of his seruants or maidēs, neither did oppresse them, nor stand in contention with them: but being alwayes moued with Christian pitie towards them, as hée that remembred his seruants were made of the same earth, and cast in the same mould of the woman with him, he alwaies vsed thē as Gods good creatures, lent vnto him for his necessitie, & neuer either in word or déed would euer abuse thē. Iob. 31.13.

If thou haue a good seruant, intreat him as thy brother. For thou hyast néede of him as of thy selfe: if thou intreat him euill, and hee [Page] runne away, as Hagar did from Sara, wilt thou séeke him? Eccle. 33.24.

If thou haue a faithfull seruant: let him bée vnto thée as thine owne soule. For in blood hast thou gotten him: so was the Centurions seruant vnto him, as appeareth in that hée prayed Christ so heartily for him, Mat. 8.5.

For God oftentimes blesseth and prospereth the wicked for the godly seruants sake; as hée did Laban for Iacobs sake, Gen. 30.27. and Potipher for Iosephes sake. Gen. 39.5. Saul for Dauids sake. Achab for Obadias sake. 1. Kin. 18.7.

The master may require an oth obedience, loyaltie, and faithfulnesse in his businesse of his seruant. So did Abraham Gen. 24.2 41.

But they must not looke to bée obeyed in all their wicked and vngodly commandementes, no more then Saul was obeyed of his seruants, at what time hée commaunded them to kill all the Lordes Priestes. 1. Sam. 22.17. Or of his Page that was commaunded to thrust him through. 1. Sam. 31.4. More then Potiphars wife that commaunded Ioseph to lie with her. Gen. 39.13.

It is an horrible fault for the Master or mystres to entice or solicite their seruants to sinne in adulterie: as Potiphars wife did hir man Ioseph. Gen. 39.13. Or to eate the gaynes gotten by their seruants lying tongues: as many doe in the world at this day, & which thing Dauid would in no wise do. For hée said, that that is to eate & drinke the blood of their seruauntes, and to make merchandize of their bodies and soules, reade. 2. Sam. 23.17. 1. Chro. 11.19. Or to rage against the professours of ye Gospell, & séeke to doe them all the hurt and mischiefe they can possibly deuise or procure: as wée reade Alexander the Coppersmith did. 2. Tim. 4. 14. And also the Sorceresse of Phillipie, who when Paul cast out the euill cosining spirite of the Diuell out of her maide, that cryed after him, shée thereby perceiuing ye hope of hir gaynes to bée gone, which her maid was wont by that spirit of diuination to get hir Mystres: ran furiously vpon Paule and Silas, and brought them before the Magistrates, who whipped and beate them with rods, as troublers of their citie. Reade Act. 16.16.

If a master or mystres delight in lyes, all hir seruants are wicked and vngodly. Prou. 29.12.

[Page]But Elisha like a godly man punished the briberie, couetousnesse, and lying of his seruant Gehezi: as appeareth, 2. King. 5.27.

It is a thing yrkesome to men, burdensome to the earth, and intollerable in a common wealth, for the master to marry his maid, and make hir heire to hir mystres: or the mistres to marry hir man and cause hir seruant to beare rule, yet too too much vsed in these our corrupt daies. Pro. 30.22. But the offender by Gods secrete iudgments is well punished therefore, as dayly experience proueth.

Beware of a talebearer, a blasphemer, and a contentious seruant, of an idle body, & flitting fellow that vseth to haue many maisters, and rid such quickly out of thy house. Prou. 6.20.8.27.

Cast out also the skornefull person out of thy dwelling, so shall strife go out with him, yea all variance, contention, and slander shall cease. Prou. 22.10.

Hate such as are vnfaithfull, and let the froward in heart depart from thée. Know thou no wicked person. Who so priuily slaundereth his neighbour, him reiect. Who so hath a proude looke and haughtie stomacke, doe not suffer him to rest with thée: let thine eyes looke vpon such as bée faithfull among thy seruants, and let them dwell with thée who so leadeth a godly life, let him bée thy seruant. Suffer no deceitfull person to dwell in thy house. Hée that telleth lyes permit him not to tarry in thy sight. Giue thy selfe wholie to wisdome & vprightnesse, shewe thy selfe a fauourer of vertue and vertuous seruants, & a foe to all vice and vicious persons, and doe thy best to punish vice, both in thy self and those that thou hast care of, & that betimes without all delay, so shall all inconueniences be preuented, Gods plauges auerted, and thy selfe and his Church benefited, to his glorie, and thy perpetuall praise in Christ. Psal. 101.

Those that are faithfull and diligent in thy seruice, are to be cherished, and made much of, yea to haue more authoritie committed to them: but those that thou findest loyterers and negligent in doing their dutie, those thrust out of thy dooers as vnprofitable, as yt noble man did in the parable. Luk. 19.12.

It is a thing very necessary & profitable for all masters to looke well to their affaires: and to call their seruants that haue charge vnder them often to an account and reckoning before they runne too farre in arrerages: and if they finde any faultie, yet to deale charitablie, liberally, and conscionably with those seruants that are behind in their [Page] accounts, & not able to pay or discharge their debt: as wée may read [...] in the parable of the King. Mat. 18.23. And as wée example in that Heathen king Pharao, who tooke occasion euery yéere once (as vpon his birth feast day, which hée made accustomably euery yéere vnto all his seruants,) to examine their trespasses and faultes done against him: to the end that those whome hée found faultie, he might punish thē accordingly: and those that had not offended him, he might promote to higher offices, & giue them greater rewardes to encourage them in well doing: which example would God all masters & rulers would imitate to the glory of God. Gene. 40.20. Then should wée not haue our houses so full of idle seruing men, nor our prison so farced with condemned debters, nor our Countrie so full of idle Roges and beggers.

It is the part of all godly masters to beare charitably with their seruants infirmities, and to vse them courteously and gently at the first, the better to winne them by little and litle to their obedience, after the example of Christe. Mat. 9.14.

Some masters being moued with couetousnes, had rather vēture their liues by posting after a runnaga [...]e seruant, then loose the worldly profi [...]e, which they had by their seruants: as Shimei did. 1. King. 2.36.

A Godly man or woman will neuer bée perswaded or counsailed by their seruants, to doe any wicked or vngodly thing against the will of God and his prince: after the example of Iob, whose seruants could not moue him to bée reuenged of his enemies. Iob. 31.31. And of Dauid. 1. Sam. 26.9.24.5.6.

Finally, the master or mistres, ought not through coueteousnesse to estéeme more of his owne profite, then of his honestie, and vpright dealing towardes his seruants [...] as by crueltie or deceite to defraude, to withhold their wages from them, that haue dealt faithfully with them. For that rather sauoureth of crueltie then of equitie: to change the seruantes wages, to withholde it vpon light occasion, or to require at their seruants handes to make good and restore, whatsoeuer is torne & last, stollen or embeseled, through others default, or otherwise not through their seruants negligence: as did Laban to Iacob. Gen. 31.

But at the ende of the seruants terme, the master ought to let him depart quietly, and liberallie to pay him all his wages: specially if [Page] hée perceiue that God hath blessed him by his seruants faithfull seruice, that the seruant may trauell for his owne house another while also, knowing that the order of nature so requireth, that euery one prouide for his owne family. Neither will God haue the seruant defrauded of his iust reward, nor to bée hurt vniustly any maner of waies, either in deceiuing them of their wages, cōpelling thē to serue longer then it is couenāted or their terme lasted, or when their yéeres are expired, to send them away emptie handed. For that God that saw all the couetous dealing of Laban to Iacob doth still behold all vngodlinesse and wrong, and his eye euermore obserueth what iniurie soeuer that masters thinke or doe towards their seruants. Therfore yée masters take héede I say, that yée do nothing to your seruāts but that which is iust, lawfull, & right. For surely the master whose conscience is giltie of the contrarie, & of such misbehauiour towards their seruants, without satisfaction and amends made vnto their seruants shall vndoubtedly bée punished and rebuked of the Lord to his shame: as that cruel hypocrite, hard and couetous man Laban was, Gen. 31.12.

Yea God hath cōmanded thee, saying: the workmans hire and servants wages, shall not abide with thée vntill the morning. Leuit, 19.13.

When thou sendest thy seruant out free, thou shalt not let him goe away emptie, but shalt giue him a liberall reward of thy shéepe, and of thy corne, and of thy wine, and of that wherwith the Lord hath blessed thée, and remember that thou wast a seruant thy selfe in the lande of Egypt, &c. Deut. 15.12. Exod. 21.

Thou shalt not oppresse an hired seruant that is néedy and poore: by withholding his wages from him, that hée hath earned by his work: neither of the stranger that is in the land, nor of thy brethren. Thou shalt giue him his hire for his day: neither shall the sunne goe downe vpon it. For hée is poore, and therewith susteineth [...]he his life, least hée cry against thée vnto the Lord, and that turne to be sinne vnto thée. Deut. 24.14. Leuit. 19.19.

If I haue with holden their wages (saith holy Iob:) that laboured for me, or gréeued the soules of the men of my tabernacle, or be an extorcioner, or briber, or cruell man: then let mine arme rot from my shoulders. Iob. 31.13.

Let not the wages of any man, which hath wrought for thée, tary [Page] with thée, but giue him it out of hand. For if thou serue God hée also will pay thée. Tob [...] 4.14. Yea Tobit rather added and increased the wages of his man, then diminished one iote for his faithfull seruice; as a most thankefull master, requiting so painefull a seruant in his businesse. Tob. 5.8.12.1.13.1.

Iudith also at her death made hir maid Abia frée, because she had faithfully and truly serued hir all hir life. Iudith. 16.23.

Alexander king of Macedon also in his death bed distributed his kingdome liberally among all his chiefe seruants, whom hée had brought vp of children, and they raigned after his death in his roome: as appeareth. 1. Macha. 1.7.

For equitie and liberalitie is to bée vsed indifferently to all seruants, as appeareth in the parable of the housholder. Matthewe. 20.1.

And to him that worketh, the wages is due, not by fauour, but by debt, and to bée paide therefore vnto thy seruant without grudging. Rom. 4.4. Because the workeman is worthie of his meate. Math. 10.10. And the labourer is worthie of his wages. Neither shalt thou mosell the mouth of the oxe that treadeth out the corne. 1. Timoth. 5.18.

Finally, I will come néere to iudgement and bée a swift witnesse against those that wrongfully kéepe backe the hirelings wages: and oppresse the stranger, and feare not me saith the Lord of hostes. Malach. 3.5.

The dutie of handmaides and seruants towardes their Masters and Dames.

LET euery one abide in the same vocation wherein hée is called: art thou called being a seruant, care not for it. [For although god hath called thée to serue in this life, yet thinke not thy condition vnworthie for a Christian, but reioyce that thou art deliuered by Christ from the miserable slauerie of sin and death] But if thou mayest bée frée vse it rather. For he or shée that is called of the Lord being a seruant, is the Lords fréeman or fréewoman: Likewise hée or shée that is called being frée is Christes seruant. Yée are bought with a price, bée not seruants of [Page] men. Brethren, let euery man wherein he was called, therein abide with God sincerely, as in the presence of God. 1 Cor. 7.20.

Let euery seruant be subiect to his gouernour. For there is no power but of God, of whom the powers and gouernours that be are ordeined. Whosoeuer therefore resisteth the authoritie of ye gouernour or master, resisteth the ordinance of God, and they that resist, shall receiue vnto themselues iudgement, euen both the punishment of the Iudges and Magistrates, and also the vengeance of God: neither are masters or gouernours to be feared of seruants for good workes, but for euill: wilt thou then bee without feare of thy Master or gouernour, do well then, (and be faithfull & diligent in thy seruice) so shalt thou haue praise of the same. For hee is the minister of God for thy wealth: but if thou doe euill (and bee stubborne & rebellious,) then feare, for God hath not giuen him authoritie ouer thee in vaine. Wherfore yée seruants must be subiect & obediēt vnto your masters, not because of wrath or for feare only, but also especially for loue & conscience sake. Rom. 13.1.

Seruants, be obedient vnto them that are your bodily masters, according to the flesh, (and haue dominiō ouer your bodies, but not ouer your soules: and that) in all things with feare & trēbling, in singlenes of heart, as vnto Christ: not with seruice to the eye as mē pleasers, but as the seruants of Christ, doing ye will of God frō the heart, with good will: and whatsoeuer yée do, do it heartily as to the Lorde, and not vnto men: knowing that of the Lord yée shall receiue the reward of the inheritance, whether yée be bond or free. For yée serue the Lord Christ: but he that doth wrong, whether he be master, or seruāt, shalbe sure to receiue (punishmēt) for ye wrong yt hée hath done. For there is no respect of persons with God. Ephe. 6.5. Col. 3.22.

Yée seruants giue ye dutie, to whom ye owe dutie: feare, to whom feare belongeth: honour, to whom yée owe honour: and seruice, to whō seruice appertaineth [...] and owe nothing to any but loue. For hée that loueth fulfilleth the law. Rom. 13.

Let as many seruants, as are vnder the yoke (of seruitude:) count their masters and dames worthie of all honour, that ye name of God & his doctrine be not euill spokē off: & they that haue beléeuing masters, let them not despise thē, because they are brethren: but rather do seruice, because they are faithfull and beloued, and partakers of the benefite, that is, of the grace of God: as their seruants are, [Page] and hauing the same adoption. 1. Tim. 6.1.

Obey them that haue the ouersight of you, and submit your selues; for they watch for your soules as they that must giue as accounts, that they may doe it with ioy, and not with griefe: for yt is vnprofitable for you. Heb. 13.17.

Let seruants bée subiect to their masters, and please them in all thinges, not answering againe, neither pickers, [...]ilchers, or stealers from them: but that they shall shew all good faithfulnesse and truth towards them, that they may adorne the doctrine of God our Sauiour in all things. Tit. 2.9.

Seruants, bée yée subiect to your masters and mistresses with all feare, not only if they bée good and courteous: but also though they bée froward and [...]estie, for this is thanke worthie, if you for consciēce sake towards God knowing, that God laieth this necessitie or charge vpon you, endure griefe, and suffer wrong [...]ully. For what prayse is it if when yée be buffetted for your faultes, yée take it patiently (knowing that yée haue well deserued it) but if when yée doe wel, yée suffer wrong, & take it patiently (at your masters or dames hand, without any murmuring, grudging, resisting, taunting or answering againe) this is acceptable to God (your reuenger) for héereunto are yée called. Yea Christ himselfe also suffered for vs, leauing vs an exāple, that wée should follow his steps, who did no sinne, neither was there guile found in his mouth, who when he was reuiled, reuiled not againe: when hée suffered, he threatned not, but committed it to him, that iudgeth righteously. 1. Pet. 2.18. Euen so doe yée knowing that Gods eye obserueth what iniurie soeuer your masters or dames either thinke, say, or doe against you, so reuenge it.

Yée seruants, let your loue to God and man whome yée serue, [...]ée without dissimulation, abhorre that which is euill, & cleaue diligētly vnto that which is good. Bée not slouthfull to doe your seruice, but be faithfull in heart, and feruent in spirit seruing the Lord, reioysing in hope of Gods blessing, patient in your sufferings, & continue in feruent prayer, both for your selues & your masters. &c. Rom. 12.9. &c.

O yée seruants, know yee not, that to whomsoeuer yée hire & giue your selues, as seruants to obey, his seruants yée are, to whome yée obey: whether it be of sinne vnto death, or of obedience vnto righteousnesse: yes, bée yée well assured, that yée cannot be iust, which doe not obey God, and in him your bodily masters and dames, and that eue [...] [Page] from the heart vnfeignedly, as the true seruants of righteousnes: and as those yt wholy giue thē their mēbers as seruants to holmes, cleanenesse, & all maner of godlines, remēbring that the wages of sinne is death to all yt giue their mēbers as seruants to vncleannes, disobedience, and iniquitie, to commit iniquitie vpon iniquitie. Rom [...] 6.16.

No man can serue two masters. For either hée shall hate the one, and loue the other: or els leane to the one and despise the other. Mat. 6.24.

The eyes of a manseruant must euer looke vnto the hand [...] of his master, and bée diligent to attend vpon them: and the eyes of an hand maiden must looke vnto the hand of hir mistres, to wait attentiuely vpon hir: and they both ought continually to waite vpon the Lorde their God, and call vpon him for mercy and grace, to accōplish their duties to his glory. Psal. 123.

A discréete seruant shall haue rule ouer a lewd sonne, and he shall deuide the heritage among the brethren: that is, shalbe made gouernour ouer the children. Prov. 17.2.

That seruant that honoureth not the sonne, the same honoureth not the [...]ather his master which hath entertained him. Iohn. 5. 23.

Hée that kéepeth the fig trée, shall eate the fruite thereof: so hee that waiteth diligently vpon his master shall come to honour. Pro. 27.18.

Séest thou not that they which bée diligent in their businesse, stande before Kinges, and not among the simple people. Prou. 23.29.

Unto the seruant that is wise, shall they that are frée doe seruice. Eccle. 10.26.

Hée that is wise in his businesse, shall finde good: and hee that trusteth in the Lord, he is blessed. Prou. 16.20.

Who so is a faithfull and wise seruant, him shall his master make ruler ouer his houshold to giue them their portion of meate in due season: yea, blessed shall that seruant be whom his master when hée commeth shall find diligent, watchfull, and faithfull in doing his dutie. For verily hée shalbe made ruler ouer all his masters goods. Mat. 24.45.

But as for the euill & froward natured seruant, which saith in his heart: [...]ush, my master doth deferre his cōming, & beginneth to smit [...] [Page] his fellow seruants and maides, & to eat and drinke with the drunke, and to bée drunke also with tipling & banqueting in his masters absence: that wicked seruants master will come in a day when he thinketh not, & at an houre when he is not aware of, and will cut him off, and thrust him out of his doores, and giue him his portion with hypocrites and rebels. Math. 24.25. Luke. 12.42.

The good seruant, that hath béen faithfull ouer litle of his masters goods, & employed it to ye best commoditie & most profite of his master, that he could in way of honestie & good dealing, shalbe made ruler ouer much, & be receiued into his masters house to bee partaker of ye same true gotten goods & commoditie with ioy. But that euill & vnprofitable seruant, yt shall impudently say thus: master, I know yt thou wast an hard mā, reaping where thou sowedst not, & gathering wher thou strowedst not: I therefore being afraide of thy cruell & hard dealing, went & hid my talent, or goods which thou deliueredst me, in ye earth, behold yet héere is thine own, but wtout any increase or profite. That slothfull and idle seruant, I say, that hath béen nothing profitable to his master, nor aduantaged him ought towards his meat, drinke & wages, shall haue that taken away, which was giuen him to vse, and he shalbe cast out as an vnprofitable mēber, into vtter darknes: wher shalbe wéeping & gnashing of téeth, as it is in the parable. Math. 25. 14. Luke. 19.12.

The diligence of the seruants to please their masters, causeth thē to become most deare vnto their masters & dames, & to lacke nothing that may do them good: as yée may reade of the Centurion, who gaue this good report of his seruants for their diligence, that hée could not so soone bid them goe, but they ran: come, but they made hast & came: doe this, or yt, but they did it faithfully: and therefore he made his earnest prayers vnto God for them when they were sicke to heale them: neither did they want any thing that was necessarie for their preseruation or maintenance. Mat. 8.9.

A seruant or labouring man yt is giuen to drunkennes, shall not bée rich, & he that maketh not much of small thinges committed to his charge, shall fall by litle & litle into pouertie himselfe. Eccle. 19.1.

The Ceremonie, that was vsed in olde time, yt the seruant shoulde put his hand vnder his masters thigh, & sweare vnto him fidelitie, declareth ye seruāts obedience towards their masters, yt they should vow to be faithfull, loyall, & true vnto thē in al their affaires: as appeareth [Page] Abrahams seruant did Gen. 24.2.9. And that they should diligently pray & prayse God for their master & all his: they haue example in the same Abrahams seruant, who did so. Ge. 24.12.47.

The fidelitie, that all godlie seruauntes owe to their masters and dames, ought to cause them euer to preferre their masters businesse and affayres to their owne necessitie: as did that good olde seruant of holie Abrahā, who would neither eate nor drinke vntill hée had done his masters affaires thorowly. In whom also is liuely set foorth the condition and obedience of all faithfull and trustie seruants, for imitation and example to be followed of them. Gen. 24.33. As also in the persō of Iacob, that serued Laban so faithfully many yéeres. Gen. 30. And in the person of Ioseph, ye faithfull, vertuous, & chast seruant of Potiphers: Gen. 39.41. And in the holie man Dauid, that so oftē endured the crueltie of his master king Saul. 1. Sam. 20. &c.

That they are blessed, which haue their education with good men and serue them faithfully: it doth appeare by Iosua that godlie seruaunt of Moses, who béeyng brought vp euer vnder so holie a Prophet of God, was by that meanes, and the prouidence of God made méet for the high calling of gouernourship, after the death of his Master Moses ouer all the people of Israel: as yée may reade Iosua. 1.1.

A good seruant will both honor & feare his master: as the child doth his father, saith the Prophet. Malach. 1.6.

He that hath knowledge will not grudge when he is reformed, or corrected for his faults: & the ignorant and retchlesse seruant shall not c [...]me to honour. Eccle. 10.26.

A soft answeare, & mild word, geuen by the seruant putteth away the wrath of an angry master: but gréeuous & reprochful words, with [...]aunt for taunt, stirreth vp strife more & more to their further punishment and Gods displeasure. Prou. 15.1.

A foolish seruant despiseth his masters instruction: but hee yt regardeth correction and will amend for it, is prudent. Prou. 15.5.

A scorner loueth not that master that rebuketh him for his faults: neither will he tarrie with the wise. Prou. 15.12.

He yt refuseth instruction, despiseth his owne soule: but he that obeyeth correction getteth vnderstanding. Prou. 15.32,

A seruant, that is of a seruile & rebellious nature, will not be chastened with wordes: though hee vnderstande and know what to doe, [Page] yet he will not regard the pacience of his master nor séeke to please him by doing his duetie. Prou. 19.19.

Hée that hateth to be reformed, his life shalbe shortened: and that seruant that abhorreth babling & repeating of words quencheth wickednesse.

He that refraineth his tongue may liue with a troublesome man, and he that hateth babling, & murmuring shall haue lesse euill done vnto him. Eccle. 19.5.6.

Declare not thy masters or mistres secrets or maners, neither to friend nor foe: If thou knowest ought amisse by them, let it dye with thée, & reueale it not for anie opportunitie: so shalt thou be sure to find fauour both before God & man. Eccle. 19.7.8. It was a great griefe & shame to Susannas seruants to heare their mistres slandred or reproched with any dishonestie or incontinencie of life: as appeareth. Sus [...]n. 1.27.

If a seruant say stubbornely vnto his master, I will not doe as it pleaseth thée, though afterward he doe it, yet shall hee displease him that nourisheth him. Eccle. 19.21.

That seruant, that knoweth his masters will and doth it not accordingly, shalbe beatē with many stripes: but he yt knoweth it not, & yet doth [...]ommit faultes worthie of stripes, shalbe beaten but with a fewe strokes. Luke. 12.47.

It is much better to reprooue, thē to beare euill will: and he that acknowledgeth his fault, shalbe preserued from further hurt.

O how good a thing is it, whē thou art reprooued to shew repētance and humilitie, and to promise amendement and obedience: for so shalt thou escape wilfull sinne. Eccle. 20.2.4.

Who so hateth to be reformed is in the way of sinners: but he that feareth ye Lord, cōuerteth ye heart, & abhorreth stubbornes. Eccle. 21,6.

A foolish seruant will not suffer himselfe to be taught, and there bée some too wittie to encrease bitternesse. Eccle. 21.12.

For a seruant, that is oft punished cannot be without some scarre, no more then he, that nameth and sweareth by God continually, cā be faultlesse Eccle. 23.10.

A murmuring and grudging seruant, yt is enuious at his masters liberalitie towardes his fellow seruants, deserueth due reprehension & rebuke, as appeareth in the parable. Math. 20.11.13.

Yea, it is vile impudencie and malapert arrogancie, & a thing vtterly [Page] to be abhorred of all maides, and seruants to reproch their masters children with their faultes to their faces, and to checke or taunt them with vnséemely termes: as Raguels maydes did his daughter Sara: much more impudencie is it for the maide to vse reprochfull wordes to hir mistres hir selfe, reade the storie of Sara Tobit. 3.9.

Séeke not excuses when thou shouldest doe thy worke, neither be ashamed thereof through pride in the time of aduersitie: for better is he that laboureth and hath plentie of all thinges, then he that goeth gorgeously & séekes his dinner, or wanteth bread. Eccle. 10.27.

He that is slouthfull in his worke, is euen the brother of him that is a great waster. Prou. 18.9.

Solomon deriding them that inuent vaine excuses, because they would not doe their duetie, saith: The slouthful seruant saith, O there is a Lion without, I dare not goe for feare least I bee slaine in the stréete. Prou. 22.13.26.13.

As the doore turneth vpon the hookes or hinges, so doth the slouthfull seruant vpon his bedde, and is l [...]th to rise early to goe about his businesse. Prou. 26.14.

A slouthfull hyreling hideth his hand in his bosome, and it gréeueth him to put it out againe to his mouth. Prou. 26.15.

The sluggard is wiser in his owne conceite then seuen men that can render a reason. Prou. 26.16.

As Uineger is to the téeth, and as smoke is hurtful to the eyes, so is the slouthfull seruant to them that he serueth: for he is but a trouble and gréefe vnto his master or mistresse, that setteth him about any businesse. Prou. 10.26.

It is a shame for the seruāt to be idle, & liue at pleasure & in delights when hee séeth his master worke and take paines: such an honest seruant was Urias, who vtterly refused to liue at ease in Dauids court, so long as his captaine Ioab trauelled in warfare, reade 2. Sam. 11.11.

The diligent and faithfull seruant, that truelie dischargeth the trust that his master hath put him in, shall bée well rewarded: but the idle and sluggish seruant that neglecteth his duetie and is voyde of all care to doe his businesse faithfully is without all excuse, and shalbe iudged of his owne euill déedes: as appeareth in Luke. 17. 17.22.

[Page]Seruants, be cōtent with your wages: & accuse not your fellowes falsely or vniustly. Luke. 3.14.

For the vnmercifull, brawling, and currish natured seruant, that hath no pitie on his fellowes, but most cruelly & despitefully vseth and intreateth thē both within & without his masters house, shall surely be cast out a doores, and put in prison: where hee shall become slaue to the gaylor, till his crueltie be wel reuenged: as appeareth in the parable. Math. 18.28.

Wicked seruantes doe manie euils vnknowen to their masters: as did the seruants of Abimelech that stopped Abrahams welles of water, vnwitting to their Lord & master, whereby grew great strife & contention: as appeareth. Gen. 21.26.

The seruant, that through vile couetous bribery & lying, slandereth the word of God and profession of his Gospel, shall surely bee plagued as was Gehezi, that lied vnto his master Elisha, &c. as appeareth. 2. Kig. 5.21.

A théefe is better then a seruant accustomed to lye: but they both shall haue destruction to heritage. Eccle. 20.24.

The conditions of a lying seruant are euer vnhonest, & their sham [...] is euer with them. Eccle. 20.25.

That seruant which either of malice with Iudas, or of rashnes with Peter (or Dauids seruants 1. Sam. 24.5.) shal perswade his master to resist the will of God, & to doe anie thing contrary to his word, is to be accounted as a limme of Sathan, & an vtter enemie to his master & all godlinesse: reade Math. 16.22.

Yea the day shal come that I will visite all those that daunce vpon the threshold so proudely, which fill their masters houses by cruelty and deceipt, saith the Lord: who hereby threatneth the seruants of ye rulers & magistrates, which inuade other mens houses & possessions, & reioyce & leape for ioy, whē they can get anie pray to please their master withal. Zephani. 1.9.

It is playne robberie and theft for the seruant to take away the good name of his master, or the honor & praise that hee hath deserued, or is due vnto him: this would not Ioab take from Dauid, as appeareth. 2. Sam. 12.28.

That seruant, yt is put in trust with all his masters goodes, & yet deceiueth him, is a most vnthankful wretch, & shall surely be plagued: this would not Ioseph do for no temptation, as appeareth. Gen. 39.8 [...]

[Page]The seruant that feareth God, and standeth in awe of his iudgementes as Ioseph did, shall doe no wicked nor villainous act towards his master or mistresse for anie temptation or alluremēts, reade P [...] tiphers wife. Gen. 31.8.

No seruant is bound to obey the wicked commaundements of his Lorde or master, but stoutly in the feare of the Lorde hée ought to resist and refuse them, because there it is better to obey God, thē man: as did the seruants of Saul, who refused to kill the priests of ye Lorde at their kings cōmandement. 1. Sam. 32.17. & as did his armour bearer, who refused to thrust him thorow. 1. Sam. 31.4.

A faithfull seruant will not slicke to venture & hazard his life and limmes for his masters preseruation, health, & safegard: so did Dauids mē, as appeareth. 2. Sam. 23.16. And also Ittay his seruāt. 2. Sam 15.21. and Peter Math. 26.35. Iohn. 18.10.

The seruant that betrayeth his master for rewards, or conspireth the death of their master or mistresse, or otherwise riseth vp against them to hurt or molest them, shall be sure neuer to escape Gods heauie iudgements, but for their rebellion and treason come to a fearfull and horrible end with Iudas. Math, 26. & 27.5. Act. 1.18. and with Iohn. 22. King. 9.14. and Zimri. 1. King. 16.9.

Yea rather it is the part of euery faithfull seruant, if they shall sée or vnderstand of anie perill, dangers, or mischiefe to be comming towards their maisters: foorthwith to tell & vtter them to their masterand geue them the best counsell they can to the end he may wisely in time preuent them to his further safegarde: for so did the good seruāts of Bethsaba. 1. Sam. 25.14. and of Naaman. 2. King. 5.13. & of Dauid 2. Sam. 18.3. and as Ioseph did to Pharao. Gen. 41.33.

Pleasure is not séemely for a foole, much lesse for a seruant to haue rule ouer princes. Neither is the free vse of things to be committed to him that cannot vse them aright. Prou. 19.10.

Yea, it is a thing hatefull both to God & man, for an handmayde to presume to be heire to her mistresse: reade more Eccle.

Art thou forced with Hagar to start or run away from thy Dame for hir rough dealing with thée: O yet with the same Hagar, call to God for helpe & succour, & returne home againe to thy Dame, & humble thy selfe vnder her hād as she did, or at least procure some good friēd to write in thy cause to reconcile thée again to thy master, as Onesimus did. S. Paul to his master Philemon. 1.10. For the seuerity of ye [Page] dame or master should not make ye seruaunt desperate, nor to neglect hir duety, nor to renounce all obedience, but paciently to endure correction, and by all meanes to séeke reconciliation: as Hagar did. Gen. 16.4.9.

Yea, though thy master change thy wages neuer so oft, & be somewhat sharpe and hard vnto thée: yet serue thou cōstantly & faithfully, & haue pacience, neither doe thou starte away for anie light occasion offred: but call vpon God & trust in him: so shall he not suffer thy master or dame to hurt or abuse thée. Gen. 31.7.

For surely, the propertie of all good seruants is, paciently to tarie out all their terme of yéeres, for which they are bound: yea to endure correctiō, labour and hardnes, as the heate by day & the cold by night, vtterly to abandon all nicenesse, & to forbeare all vaine pleasures & idlenesse. Moreouer, to looke diligently to their masters goodes, that nothing perish vnder their charge by their negligence or default, if any thing be wasted, stolen, or lost by their carelesnesse, to make it good & restore the same, or the value therof to their masters contentmēt. To vse no churlish or [...]itter spéech vnto their betters & gouernors, to content thēselues with their wages, & whē they depart, to go away quietly & carrie nothing with them of their masters goodes: but that which is their owne. Thus did that godly mā Iacob, as ye may read at large, Gen. 31.38. whose example I woulde wish all godly seruantes to imitate: So should God testifie for their righteous seruice by rewarding them, and blessing them in their owne houses: as he did y• same Iacob, & manie others. Gen. 30.26. Yea, so should God for their sakes also, blesse & prosper their master & all his houshold, as he did Labans for Iacobs sake. Gen. 39.5.8. & Pharao for Iosephs sake. Gen [...]

For vpon the faithful seruan [...]s and maidens, in those dayes will I powre out my spirite saith God. Ioel. 2.29.

But the seruant, that wasteth his masters goods wilfully, shall sodenly be called to an account of his Lord & master, and beeing founde faultie and culpable, shalbe vtterly thrust out of seruice, and bée forced to make this, or the like pitifull mone, and woeful lamentation: & say, alas, alas what shal I doe, for my master hath put me away: I can neither digge nor labour with my handes to get mine owne lyuing, and to begge I am ashamed, to steale I dare not, alas what shal I now do, what shall I most wretched caitiffe doe: and who will now [...] receiue me into their house and seruice. &c. Luke. 16.1.

[Page]The seruant abideth not in the hous [...] for euer, but is made frée at the terme of his yéeres: but the sonne abideth euer, this is the and difference betwéene a seruant a sonne. Ioh. 8.34.

Happie is he that hath not serued suche as are vnwoorthy of him. Eccle. 25.8.

Yée seruants, ought not to looke for thankes at your masters hāds, as though he were bound so to do, because yée haue done y• which your master commanded you to doe: for whē yée haue done all those things which are commanded you: yet say, we are vnprofitable seruants, w [...] haue but done that which was our duetie to doe. Luke. 17.9.10.

Of diuorcement iudiciall and voluntarie separation, and for what cause a woman may or ought to be diuorced and for what [...] 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 sēd hir out of his house, whereby God approoueth not that light diuorcement, but permitteth it to auoyde further incōuenience & 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 mā: 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• 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 ye 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 mā put away his wife, & shée goe frō him, and become another mās wife, shall he returne againe vnto hir? shall not that lande be polluted, if h [...] 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.

[Page]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 shalbe 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 secōd 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 shalbe 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 [Page] 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 ye [...] 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 [Page] 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.

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Of second Marriage.

THE woman is bounde by the lawe of Matrimonye vnto the man, while hée lyueth: but if hée bee deade, shée is deliuered and fréed from the Lawe of the man, so that though shée take an nother man to husbande: shée is no adultresse. Rom. 7.2.

I woulde that all men were euen as I myself am: but euery one hath his proper gifte of God, one after this maner, and another after that. Therefore (by permission, not by commaundement) I say vnto the vnmarried, and vnto the widowes, it is good for them if they abide euen as I doe: but if they can not abstaine, then to auoyde fornication, let them marrie: and euery womā haue hir owne husband. For it is better to marrie then to burne (with ye fire of concupiscence and lust). 1. Cor. 7.6,7.

And the wife is bounde by the lawe of Matrimonie, as long as hir husbande liueth: but if hir husbande bée dead, shée is at libertye to marrye with whome shée will, onely in the Lorde: but shee is more blessed if shee so abide in my iudgement, & I thinke that I haue also the spirite of God. 1. Cor. 7.39.

Refuse the younger wydowes (from taking the liberalitie of the poore) for when they haue begunne to waxe wanton agaynst Christe (forgetting their vocation) they will marrie hauing damnation, because they haue broken their first fayth.

Where note that the apostle meaneth suche wydowes, whiche being iustly diuourced from their firste husbandes, marry agayne to the sclaunder of the Churche, and leaue their vocation: for else he doth not reproue the widowes that haue béen oftener married thē once, where he saith: let not a widowe be taken into the number vnder threescore yeere olde, that hath been the wife of one husbande. Yea I will therefore that the younger women marrie and beare children, and gouerne the house and giue none occasion to the aduersarie to speake euill. For certaine are alreadie turned back [...] after satan. 1. Tim. 5.11. &c.

[Page]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.

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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 shalbe widowes, and your children fatherlesse. Exod. 22.22.

The children of the oppressour, though they bee many, shalbe destroyed with the sworde, &c. and his widowes shall not wéepe nor lament for him. Iob. 27.13.

Let the children of the oppressour and extorcioner be fatherlesse, and his wife a widowe, &c. let the iniquitie of his father be had in remembrance with the Lorde, & let not the sinne of his mother be done away, &c. Psal. 109.8,13.

Therefore shall the Lorde, haue no pleasure in their yong men, neyther will he haue compassion of their fatherlesse, and of their wydowes. For because euery one is an hypocrite and wicked. Esai. 9.17

The foolishe woman saith in hir heart, I shall bée a Lady for euer, I am & none els, I shall not sit as a wydowe, nor desolate, againe neither shall I knowe the losse of husbande, or children, but shall be a lady and wise for euer: but heare, O thou nice an dilicate dame, thou carelese and retchlesse woman, that art altogether giuen to pleasure and vanitie: for because thou hast not set thy minde to godlines, nor remembred the latter ende thereof. Therefore, both these two things shal come to thee sodainly on one day: namely, widowhood or disolatiō, [Page] and the losse of childrē, euen in their perfection I say, shal they mightily fal and come vpon thee for the multitude of thy sinnes and offences. Esai. 47.8,9.

I haue wasted and destroyed my people (saith the Lorde) yet they woulde not returne from their (sinnefull) waies. Their widowes are increased by me aboue the sande of the Sea (because I haue slaine their husbandes) I haue brought vpon them the destroyer at noone day, &c. Shee also that hath borne many children hath béene made weake, and lost all; hir heart hath fayled hir, the sunne hath fayled hir whiles it was day, shee hath béen confounded and ashamed: yea vtterly dismaide in the middes of her prosperitie, &c. Iere. 15.7.8. &c.

Howe doe I remayne solitarie, and alone like a widowe, we are vnderlings, euen fatherlesse without father: and our mothers are as wydowes, &c. Therefore our heart is heauie for these things. Lamen. 1.1.5.3

The widowes of the wicked and rebellious people, shall eyther be [...]layne, or neuer lament their husbands death, but sodenly be taken captiues, & led away prisoners by their enemies: so that they shal haue no time to lament and mourne for their desolation and widowehood. Psal. 78.6.4.

Yee shall not trouble any wydowe, nor fatherlesse childe, if you vexe or trouble such, and so shée call and crye vnto mee [...] I will surely heare hir cry, saith the Lorde: and then shall my wrath bée kyndled, and I will kyll you with the swoorde, and your wyues for a iust plague vpon such oppressours, shall bée widowes, and your children fatherlesse. Exod. 22.22.

Thou shalt not peruert the right of the straunger, nor of the fatherlesse, nor take a widowes raiment to pledge. Deut. 24.17.

They that cast out widowes emptie, and breake the armes of the fatherlesse (that is, that not only doe not shewe pitie vnto the widowe and fatherlesse, but oppresse them) euen snares shall compasse them rounde about, and manifolde afflictions shall vexe them. Iob. 22.9,10.

Some wicked ones there bée, that leade away the asse of the fatherles, and take the widowes oxe to pledge, and that doeth euill entreate the barren, neyther doe they any good to the widowe. Therefore such mercilesse men, shall not bée pitied nor lamented [Page] when they fall, because they neuer pitied others. Iob. 24.3. 21.

This is the heritage and portion of a wicked tyraunt, and oppressour of widowes and orphans with God: namely, his children, though they be many in number, shall be destroyed with the swoord, and his posteritie shall begge their bread: his remnant shall be buried in death and obliuion, and his widowes shall not weepe, nor any lament for him. Iob. 27.13.15.

I deliuered the poore that cryed; and the fatherlesse, and him that had none to helpe him. The blessing of him, that was ready to perish, came vpon me, and I caused the widowes heart to reioyce, saith Iob, to signifie what we ought to do also, if we will be counted in the number of the godly. Iob. 29.12.13.

Yea, if I restrayned the poore of their desire, or haue caused the eyes of the widowe to fayle by long wayting for hir request, or haue eaten my morsetles alone, and the fatherlesse haue not eaten thereof: for from my youth, he hath gone vp with me, as with a father, and I haue nourished him: and from my mothers wombe, I haue been a guide vnto the widow, and maintained hir cause, I haue séene none perishe for want of clothing, nor any poore, without couering: If I haue lift vp my hande against the fatherlesse and widowe in the gate, to oppresse them, and to doe them iniurie, when I sawe that I myght helpe them: then let me be counted for a most wicked man, and let myne arme rotte off, and bodye fall in pieces. Iob. 31.16.

GOD he is a father of the fatherlesse, and a iudge of the wydowes, euen GOD in his holy habitation, maketh the solitarie to dwell in families, and deliuereth them that are oppressed. Psalm. 68.5,6.

I will surely blesse their widowes with increase, and will satisfie the poore with bread. Psal. 132,15. This was perfourmed in the poore wydowe of Sarepta. &c.

Let the chyldren of the oppressour and extortioner bee fatherles, and his wife a widowe, let his children be vagabondes, and begge their breade out of desolate places, let the extortioner consume all that hee hath, and the straunger spoyle his labour: let there bée none to extende pitie and mercie vnto him, neyther let there bée [Page] any to shewe compassion vpon his fatherlesse children and widowe. Let his posteritie be destroyed, and in the next generation following, let their names be quite put ont. Finally, let the iniquitie of his father be had in remembrance with the Lorde, and let not the sinne of his mother be done away, but let them alway bée before the Lorde, that he may cutte off their memoriall from the earth. Psal. 109.9.

The Lorde kéepeth the straunger, hée releeueth the fatherlesse and widowe: (euen all them that are destitute of worldly meanes and succour) but he ouerthroweth the way of the wicked. Psalm. 146.9.

The Lorde will destroy the house of the proude men: but hée will stablish the borders of the widowe that feareth and loueth him. Prou. 15.25.

Learne to doe well, seeke iudgement, relieue the oppressed iudge the fatherlesse, and defende the widowe. Esai. 1.17.

Woe bée vnto them, that decree wicked decrees, and write gréeuous thinges to kéepe backe the poore from iudgement, and to take away the iudgement of the poore of my people: that widowes may bée theyr pray, and that they may spoyle the fatherlesse. Esai. 10.1.

They execute not iudgement for the fatherlesse and widowe, nor for the poore of the lande, and shall I not visite them for these thinges sayth the Lord? to be auenged of such wicked doers. Ieremie. 5.28.

Thus saith the Lorde, Execute yée iudgement and righteousnesse, and deliuer the oppressed from the hande of the oppressour, and vexe not the stranger, the fatherlesse nor the widowe. Doe no violence, neither shed innocent blood in this place, &c. Iere. 22.3.

The wicked like Lyons catch the pray, rauishe widowes, and deuour men. Ezech. 19.6.7.

In thée, O wicked citie Ierusalem, in thée I say, haue they despised father and mother, in the middes of thee haue they oppressed the straunger, in thée haue they vexed the fatherlesse and the widowe. Ezech. 22.7.

Thus sayth the Lorde, Execute true iudgement, and shewe mercy and compassion euery man to his brother, and oppresse not a widow, nor the fatherlesse, the stranger nor the poore. &c. Zacha. 7.9.

I will bee neere to you to (heauie) iudgement, and I will bee a swift witnesse against the soothsayers, and all the adulterers, and against false swearers, and against all those, that wrongfully keepe [Page] backe the hirelings wages, and vexe the widdowes, and the fatherlesse, and oppresse the stranger, and feare not me saieth the Lorde of ho [...]es. Mala. 3.5.

Come say the wicked, let vs oppresse the poore that is righteous, and let vs not spare the widdowe, nor reuerence the white haires of the aged. Wisd. 2.10.

Woe bée vnto you Scribes and Pharisées, Hyppocrites, for yee deuoure widdowes houses, euen vnder a colour of long prayer: wherefore yee shall receiue the greater damnation. Mat. 23. 14. Mark. 12.40.

There are a sort of hypocrites (saith Saint Paule) which créepe into houses, and leade captiue simple women laden with sinnes, and led with diuers lustes, which women are euer learning, and neuer able to come to the knowledge of the truth. 2. Tim. 3.6.

I tell you of a truth, (saith Christe) many widdowes were in Israel in the daies of Elias, when heauen was shut thrée yéeres and sixe monethes (and the men dyed by reason of the great famine, that was generally ouer all the land:) but vnto none of those widdowes was Elias the Prophet sent, saue vnto a certaine poore widdowe in Sarepta, a Citie of Sydon. Luke. 4.25. Whome God had commaunded there to sustaine him, as 1. Kings. 17.9.

Honour widdowes that are widowes indéede, that is, take care for them that are left alone, and haue no maner of worldlie meanes to helpe themselues with. But if any widowe haue either children or nephewes, let them her children, friends, and kinred, learne first to shew godlinesse and kindnesse towardes their owne house, and to recompence their kinred, for that is an honest thing, and acceptable before God. Contrariwise, if there be any that prouideth not for his owne, and namely for them of his housholde and kinred, he denieth the faith, and is worse then an infidel. 1. Tim. 5.3.

Moreouer, let not a widowe be taken into the number of those, that shall haue the reliefe of the Congregation, and be chargeable to the Church, vnder threescore yeere old, that hath béen the wife of one husband, & well reported of, being continually giuen to euerie good worke. And refuse the younger widowes.

But if any faithfull man or faithful woman haue widowes, let them minister vnto them, that is, let the childe nourishe his mother being a widow, or the kinsman or kinswomā, relie [...]e her poore kinswoman, [Page] as nature bindeth them to their abilitie: and let not the Church bée charged with relieuing such widowes that haue wealthie friends, that there may be sufficient for them that are widowes indéede, and lacke friendes and kinsfolkes, & all other worldly helpes and meanes, to succour them. 1. Tim. 5. all.

When the number of the Disciples grewe, there arose a murmuring of the Grecians towards the Hebrwes, because their widowes were neglected in the dailie ministring and distributing of the almes among the poore. Acts. 6.1.

Pure religion and vndefiled before God, euen the father, is this, to visite the fatherlesse and widowes in their aduersities, and to kéepe himselfe vnspotted of the worlde. Iames. 1.27.

The Lorde accepteth not the person of the poore, but hée heareth the prayer of the oppressed. The most high despiseth not the desire of the fatherlesse, nor the widowe when shee powreth out her prayer. Doth not the teares runne downe the widdowes chéekes? and her crie is against him that caused them, or wrong thē out by violence, iniurie, and oppression, [for from her chéekes doe they goe vpp into heauen, and the Lorde which heareth her, doth accept them, and put those teares into his bottell.] And the Lorde [which is a Iudge of widowes] will not bée slacke, nor the almightie [which is the God of vengeance] will not tarrie long from them: til he haue smitten in sunder the loines of the vnmercifull, and auenged himselfe of the vngodly: till he haue taken the multitude of the cruell, and broken the scepter of the vnrighteous: til he haue iudged the cause of the widow, and comforted the fatherlesse and oppressed with his mercie, and rewarded their enemies according to their déedes. Eccle. 35.13.

The dutie of olde women.

THe elder women likewise, teache and exhort, as mothers or matrones, that they bée sober, honest, discréete, sound in faith, in loue, and in patience, and that they bée in suche behauiour as becommeth holinesse, not false accusers, nor giuen to much wine: but teachers of honest things: that they may be able [both with doctrine and good example of life] to instruct the young women to be sober minded also, and that they loue their husbandes, that they loue their childrē, that they be discréet, chaste, kéeping at home, not running to and fro, [Page] without necessarie occasion, which is a signe of lightnesse: that they bee good, vertuous, and subiect to their husbands, yt the word of God bée not euill spoken of, &c. Titus. 2.3.

Cast away prophane and olde wiues fables, & exercise your selues vnto godlinesse. 1. Tim. 4.7.

Yee shall not vse witchcraft, nor obserue times. Leuit. 19.26.

Let none bee founde among you, that maketh her sonne or her daughter to goe through the fire, or that vseth witchcraft, or is a regarder of times, or a marker or obseruer of the flying of foules, or a sorceresse, or a charmer, or that counsaileth with spirites, or a soothsayer, or that asketh counsaile of the dead, [as the witch of Endor did] for all that doe such things are abhomination vnto the Lorde, and shalbe stoned to death. Deut. 18.10.11.

Thou shalt not suffer a witch to liue. Exod. 22.18.

Soothsaying, witchcrafte, and dreaming is but vanitie, and a minde that is occupied with fancies is as a woman that trauelleth. Eccle. 34.5.

The witches children, and the séede of the adultresse and the whoore, are both alike abhominable and detestable to GOD. Esay 57.3.

Thrée sortes of men [or women] my soule hateth, and I vtterlie abhorre the life of them: A poore woman that is proude, and a riche woman that is a liar, and an old woman that doteth in lust, and is become an adultresse. Eccle. 25.2.

Age is a crowne of glory, when it is founde in the way of righteousnesse [and is ioined with vertue] els the wickedder they are, the more they are to bée abhorred. Pro. 16.31.

The crowne of the aged & old folkes is to haue much experience, and the feare of God is their glorie. Eccle. 25.34.

Oh howe comely a thing is wisdome vnto aged folke, and vnderstanding and prudencie to men and women of honour. Eccle. 25.4.5.

Speake thou that art the elder, for it becommeth thée: but yet so that it be with sounde iudgement, and hinder not musicke: powre not out great sentences, or words of importance, where there is no audience, & shew not foorth wisdome out of time. Eccle. 32.3.

Oh howe pleasaunt a thing is it when gray headed folkes can behaue them selues iustlie, and when the elders can giue [Page] good counsaile. Eccle. 25.5.

The bewtie of young women is their strength, and the glory of the aged is the gray head. Pro. 20.29.

They that haue gathered nothing in their youth, how should they finde reliefe & sustenance in their age. Eccle. 25.3.

They that are olde in wicked life, the sinnes that they committed in their youth, shall come to light to their distruction, as in Daniell 13. 52. appeareth in the storie of the two olde leacherous Iudges.

Though the wicked liue long, yet shall they bée nothing regarded, and their last age shalbe without honour. Wisd. 3.17.

But though the righteous bee preuented with death, yet shall hee bee at rest. For the honourable age is not that which is of long time, neither that which is measured by the number of yeeres: but wisdome is the gray haire, and an vndefiled life, is the olde age. Wisd. 4.7 [...] 8.9.

Therefore better is a poore and wise childe, then an old and foolish woman that will not bée admonished. Eccle. 4.13.

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 [...]ée 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 shalbe giuen for a good portion vnto such as feare God. Eccle. 26.3.

[Page]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.

[Page]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 goldē 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, & shalbe knowen of the righteous and [...]aithfull. 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 shalbe iudged wise of all: but shée that is shamelesse, and despiseth her husband shalbe 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.

[Page]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 gotte [...] 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 [...]ine 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.

[Page]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 on [...] 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 th [...] 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 [Page] 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 ye 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 womā 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 [Page] 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 cōmēded of S. Ioh. Leah, Loyis, Lydea, Marie ye virgin, ye other Maries, Rahel, Rezpa, Sara ye 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, ye 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 yt built a house or lodging for the mā of God, and recouered hir possession, and of ye 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 [Page] the mother of Iohn, Marke, Phebe, Priscilla, Rahab, Rebecca, the virgin Marie, the poore widowes, the woman of Bahurim, Saphi [...]a, Sarepta, Shunamitesse, Susanna, Triphona, and Triphosa, Tali [...]ha widowe of Ierusalem &c. whose 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 Magdalē, 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 Abrahā, 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 [Page] 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 ye 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 consēt 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.

Suc [...]e as are to bee praysed for their patience in aduersitie and humilitie vnder the crosse, are Hanna, Hagar, Iepthas daughter, Leah, Marie the virgin, Susāna, 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 ye deligēt 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. Eccle [...] 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. 26 [...]25.

[Page]Shée that dispiseth hir husbande, shall be blased for hir pryde. Ec [...]le. 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 di [...]ers 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, th [...] portion of the vngodly shall fall vpon hir. Eccle. 25.21.

I had rather dwell with a Lion and Dragon, then to kéepe hous [...] [Page] with a wicked wife. Eccle. 25.18.

It is better to dwell in a corner of the house toppe, then with a brawling or contentious woman in a wyde house. Prou. 21.9.25. 24.

For a brawling and contentious woman is like the toppe of an house, wherethrough it is euer dropping with rayne, that rotteth the house Prou. 19.13.27.15.

And as the clyming vp of a sandy way is to the feete of the aged: euen so is a wife full of woordes to a quyet man. Eccle. 25.22.

A loude crying woman and a babler, let her bee sought out to dryue awaye the enemies, the mynde of euery man that liueth with suche, shall bée conuersant among the troubles of warre. Eccle. 25.28.

The double or pratling tongue, hath cast out many vertuous and honest women, and robbed them of their laboures. Eccle. 28.15.

The wrath of a woman is dishonour and great confusion, if a woman gotte the maisterie, then is shee contrary to hir husbande, or if a woman nourishe hir husbande, shee is angrie, and impudent, and full of reproch, and vpbraydyngs. Eccle. 25.24.

A wicked wife maketh a sory heart, an heauie countenaunce, and a wounded minde: weake handes, and fée [...]le knees, is a woman that hir husband is not the better for, or that can not comfort him in heauines Eccle. 25.25.

When one hath an euill wife, it is euen as when an vnlike payre of Oxē 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 [Page] 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, a [...]ter the death of her maistresse. Prou. 3. 21.23.

Giue the water no passage, no not a litle: neither a wicked woman libertie to gadde abroad at her will: For if shée walke not after thine hand, or in thine obedience, shée shall confounde thée in the sight of thine enemie. Cutte her off then from thy fleshe, giue her the bill of deuorce, and forsake her that shée doe not alwayes abuse thée. Eccle. 25.27.28.

Moreouer, that women, yea and those of the godlyest sort, had their imperfections, infirmities, and faultes woorthie reprehension and disprayse, and which are manifested and layde open by the holy Ghost in the Scriptures, not to bée followed, but shunned and auoyded, it may appeare in the first woman Heua: who was the first sinner. For of the woman Heua, saith Salomon, Eccle. 25.26. came the beginning of sinne, and thorowe her we all dye. And S. Paule hée sayeth, 1. Timo. 2.14. Adam was not deceyued, but the woman was deceyued & was in the transgression, (that is, the woman was first deceiued, and so became the instrument of sathan to deceiue the man, and was guiltie of the transgression.) Or the occasion was first offered by the woman to transgresse, but the sinne was finished by the man consenting therevnto: and so is that true yt S. Paul to the Rom. the 5. chap. ver. 12. saith, yt by one man sinne entered into ye 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 [Page] 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 womā taken in adulterie, the whore of Babylō. Dinah also though not volentarily, [Page] 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 womēs 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 [Page] 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 & Appā 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 shee [...] laughed at him, then he laughed: but if shée were angry wt him, then was he fame to flatter her, yt 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 [...]o 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, A [...]sah, Iesabel, Athalia, Hester, the mother of Zebedées sonnes, the importunate widowe.

Such as gaue wicked counsel and sinester perswatiō 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 [Page] they distrusted Gods prouidence, or otherwise coueted or desired children vnlawfully, were Sara, Leah, Rahell, Lots daughters, the woman of the dead childe before Salomon [...] &c.

Such wiues as were rebellious, contemners, vnfaith [...]ull and disobedient to their husbandes, were Abigail that called her husband Naball foole, Ahinoam, that was rebellious to Saul, Anna, that said to Tob [...] when he was struck blind, where are now thy almes & good déedes become [...] &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, & wēt not forward wt her husband as god cōmāded. Michol, who derided Dauid for dancing before ye 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, ye dissembled wt 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. Sāsons first wife, yt by importancie, vnderstanding his riddle, reueiled it to her countreymen against her husbands profit, yea, to his great hinder̄ace & hurt. Putiphars wife, yt would haue defiled her husbands bed, & lien wt her man Ioseph. Uastie, yt vtterly refused to come to her husband whē he sent so often for her. Zipporah, yt reproched her sick husbād 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, Sara [...] Rahel, Samsons wife, Dalila, Michol, Anna Tobits wise, yt hādmaids 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 womā 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,

[Page]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 wēt 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 [Page] 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 shalbe rooted out. Prou. 2.10. &c.

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[Page]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 cōmaundement 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.

[Page]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 euē of many kings, if they haunt thē: 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, shalbe 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.

[Page]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 k [...]owe 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 ye acquaintance of an harlot.) Prou. 22.14.

A wicked woman is giuen as a rewarde to a wicked man. Eccle. 26 [...]24.

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 thē, for shée hath euer new meanes [Page] 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 [Page] 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 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• we haue vowed to burn incense to ye quéene of heauen, & to poure out drink offering to her, &c. as verses 16.17.18.19. ye may reade more at large in ye liues & stories. Ye wil performe your vowes, & do the things yt ye haue vowed, (wherinye haue cōmitted 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, yt 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 thē for euill & not for good, & all men of Iuda shalbe 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 shalbe made widowes & children fatherlesse, &c.] Reade the whole chapter at large. Iere. 44.25, &c.

The womē that lay vp the things offered vnto Idols, & that bring gifts to the gods of siluer, gold, & wood, and cloath thēselues with the garments of those images, and ye mēstruous womē, or they in childbed yt touch their sacrifice offered to these idols of gold, siluer, or stone, Al such womē that worship images (I say) for their idolatrie cōmitted [Page] are full of reproofe, and shalbe 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 shalbe 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, mā or woman yt hath wrought wickednes in the sight of ye Lord thy god, in trāsgressing his couenant, & hath gone & serued other gods & worshipped thē: 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 abhominatiō is wrought in Israel: Then shalt thou bring forth y• man or that woman, which haue cōmitted 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 Babylō, ye mother of (spiritual) whoredoms, idolatrie, & abhominatiōs of the earth, which womā is drunkē 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 whō the kings of the earth haue cōmitted [spirituall] fornication [by idolatrie] & of whose golden cup ful of the wine of superstition, wrath & filthy pleasures, al nations of ye earth haue drunkē very déepe. Finally, she yt so proudly glorifieth herselfe & liueth in pleasures, She (I say) yt boasteth so gloriously & arrogantly like a strumpet, & saith in her heart: I [...]itt being a quéene, & am no widow, neither shal I sée any mourning: Euē that proud whore of Babilō (I say) shal sodenly fall downe to the ground, & be rewarded dou [...] according to her idolatrous works, & be tormē ted with sorowe & griefe: yea, therfore shall all her plagues come at once in one day, euen death, torment, sorowe, vexation, and fa [...]mine. And all nations shall hate this idolatrous whore, and make her [Page] desolate, and strippe her naked, and shall [...]ate her fleshe to the bone, and burne her vp altogether with fire. For strong is the Lorde God which will condemne her: And all her merchantes and louers (the whole route of idolatrous men and women) shall cast dust on their heades, and make great lamentation for her fall: howling, roaring, crying, wéeping and wailing, saying: Alas, alas, the great citie Babylon, the mightie Citie (yt 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 ye 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 womālie, euē such womē (I say) which thus are turned backe after Satan & irreligion, and are waxen wanton against Christ, haue the grea [...]er damnation, and shall therefore bée iustly punished with euerlasting death. 1. Tim. 5.11. &c.

Hast thou not seene this, O sonne of man (saith the Lord to Ezechiel) how the women sitte in the temple mourning for Tāmuze, 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 abhominations which they doe héere in the Lords house [...] &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 st [...]s of women more. Yea, because ther were certain supersticious womē, 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 [Page] 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 ye wicked from my iudgements that shall fall vpon you. Ierem. 9. 20. &c. 17.

And when the Lord woulde deride the prophets lacke of repen [...]tance and hardnesse of heart, that coulde not lament for their own [...] sinnes, hee willed them by his Prophete Ieremie in the same chapter, to call for tho [...]e foolish women, whom of a superstition they had to lament for the dead, that they by their fained teares might prouoke them to some sorow and remorce, saying, Thus saith the Lord: take héede, and call for the mourning women (among you, that they may come, and sende for skifull women, that they may come, and let them make hast, and let them take vp a lamentation for you, that your eies may cast foorth teares, and your eye liddes gush out of water. For a lamentable noise is hearde in Sion, saying, Howe are wee destroyed and vtterly confounded? &c. Iere. 9.17.

If a woman haue a spirite of diuination, or soothsaying in her shee shall bee stoned to death (as a sorceresse or witche.) Leuit. 20 [...] 27.

Thou shalt not suffer a witch to liue. Exodus. 22. 18. Deut. 18 [...]10.

And woe bée vnto the women that sowe pillowes vnder all mens arme holes, and make vailes vppon the head of euerie one that standeth vp, to hurt soules. Will yée hurt the soules of my people? and will yée giue life to the soules that come vnto you? & will yée pollut [...] me among my people for an handful of Barley, & for a péece of bread, to [...]laie the soules of them that shoulde not die, and to giue life to the soules that shoulde not liue, in lying to my people, that heare your lies? Wherefore thus saith the Lorde God, Beholde, I will haue to do with your pillowes, wherwith ye hurt the soules of my people, to make them flee, and cause them to perish & depart from the bodie [...] 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 [Page] vailes also will I teare in péeces, and deliuer my people out of your handes, & they shalbe 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, whō I haue not made sad, & because ye haue contrariwise strengthened ye hands of the wicked (stil running vnto you) that he should not returne frō his wickednes & euil waies. by promising him life vnto whom I haue threatned death (for haunting your houses & cōmitting 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, cōmonly called Calk [...]rs, or wise women, but indéede witches, who for lucre sake do prophesie, or take vpon them to tell euerie man his fortune, or who stole his goods, and where they are become, which women in old time vsed to giue to those that came vnto them, pillowes to leane vpon, & kerchifs to couer their heads, to the intent they might the more allure & bewitch thē, 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 thē, then wil I set my face against that person be it man or woman, & wil cut him or her off frō 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. 21.2 [...],

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 frō 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 [Page] 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 shalbe 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 wt 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 shalbe 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 [Page] 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 her [...] 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 tro [...]en vnder foote as myre or dounge, of euerie one that goeth by the way. Eccle. 9.9.

The women that sitte in the stréetes girded with cordes, and burne strawe or brome, and are drawen away and lie with suche as come by, and after casteth her neighbour in the téeth, because she was not so worthilie reputed, nor her cord broken: euen such shameles harlots are néere all reproofe and shame, and shall bee confounded. Baruc. 6.42.

Thus shall it goe with euery wife that leaueth her husband, and getteth inheritance by an other (stranger whom she hath married after diuorce, &c.) Shee shalbe 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 mar [...] fole: When she thinketh not vpon it, shee shalbe taken and brought to punishment. Thus shall shee be put to shame and open rebuke of euerie body, yea, examinatiō also shalbe thē made of her childrē 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 shalbe 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, [Page] that there is nothing better th [...]n the [...]eare of the Lord, nor nothing swéeter then to take [...]éede to the commandements of the Lord. Eccle. 23.17. &c. reade more in diuorce.

If two men striue together & fight, & the wife of ye one come & put [...]oorth her hande and take the other man by the priuities to pull hym from her husbande: then shalt thou cut of her hande, thine eye shall not spare her: whiche lawe importeth that godlie shamefastnesse ought to bée preserued, for it is an horrible thing to sée a woman manly and past shame. Deutetonom. 25.11.

And Salomon saith, that she that is impudent & too bold, shall be taken a way, and made a publike example of great reproch. Eccle. 19.3.

If a woman put apart for her naturall disease, vncouer her shame and open the fountaine of her blood by lying with a man, shee shall die the death, and bée cut off for her vncleannesse. Leuit. 18. 19. [...]0. 18.

The woman shall not weare that which perteineth to the man, neither shall a man put on womens raiment, for all that doe so are abhomination vnto the Lord God. Deut. 22.4.

If a maide or a wife vowe a vowe either by othe, or solemne promise, and thereby binde her selfe to mortification, abstinence, or otherwise, then if the same vow, bonde, or promise, bée afterward confirmed by the father or husband, and shee notwithstanding brake it: shée shall bee sure to beare her iniquitie, for it is sinne in her, and the Lorde will surely require it of her, and will not forgiue it. So also is it of a vowe made by a widowe, or divorced woman without confirmation, as yee may reade. Numb. 30. Deut. 22.21. in maydes, wiues, &c.

Furthermore, thus saith the Lorde, If thou wilt not obey the voyce of the Lorde thy God, to keepe his commaundementes, and his ordinances, which he commandeth thée: This curse among many other shall come vpon thee and thy women, pursue you, and ouertake you. The tender and daintie woman among you, whiche neuer woulde venture to set the sole of her foote vpon the grounde (for her softnenesse, and tendernesse or nicenes,) shall bee gréeued at her husbande that lieth in her bozome, and [Page] 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 afflictions [...] 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 many [...] wiues, shall not increase wt children as they hoped, because they ha [...] 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 [Page] 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 thē 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. 9 [...]10. &c 4.12.

Finally, the Lorde encreaseth the plague, because of the arrogancie and pryde of the women which gaue them selues to all vanitie, nicenesse and dissolutenesse, saying by his prophete Esay thus: Because the daughters of Sion are waxen proude and hawtie, and walke with stretched out neckes, and with wanton eyes, walking, and mincing, tripping nicely as they goe, and making a trickling with their feete: Therefore shall the Lorde make the heades of the daughters of Sion balde, and the Lorde shall discouer their secreete partes and filthinesse. In that day shall the Lorde take away the ornament of the corked slyppers, and the caules, and the round tyres (much after the fashion of the Moone) the swéete balles, and perfumes, the bracelets, and the bonets, the mu [...]ers, and the maskes, the tyres of the head, and the sloppes, the headbandes, and the tabletes, the eareringes, the handringes, and the nose iewels, the costly apparell, and the vayles, the wimples, the crisping pinnes, and the glasses, the fine linnen, the hoodes, and the lawnes. And in steade o [...] [Page] swéete sauour there shalbe 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 mā, saying: We wil eate our bread, & weare our own garmēts, 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 vay [...]e vanitie, as those that cannot be content with comely apparell and decent attyre according to their degrees. But he will punishe also for their sakes the men and their husbands, which haue suffered this dissolutenesse, together with the Magistrates and whole common weale wherein they liue, whiche haue not remedied it by the execution of good lawes.

Nowe therefore rise vp yée women that are at ease in Sion, Heare my voyce ye careles daughters of Ierusalem, giue good eare vnto my wordes (I say). For yée women which now are secure and carelesse (for your sinnes,) shalbe 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 hus [...]ands, your Magistrates & countrey, landes and cattell, that the enemie will neyther spare you nor your children, husbands nor daughters, young nor old: Your selues [Page] 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 shalbe grinding at the mill, and the one shalbe receiued, and the other shalbe 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 meete him, and to folow and go with him to ye wedding chamber of his celestiall paradise to do him perpetuall honor, least if ye make no prouision in time for oyle to your lamps: but suffer them to go out and be quenched for lacke thereof, whiles ye go to buy oyle for your lampes, the bridgrome come and finding you absent and vnreadie, go his way and shut the gate of heauen against you, and so you afterwarde bee fayne to seeke that which yée haue contemned, and all too late to cry Lorde Lorde open to vs: but then he will answer and say vnto you, verily verily I know ye not: neyther will I open vnto you, because yee haue once giuen your selues to follow me: but haue not continued but fayled in the midway. Watch therefore (I say) and be your selues like vnto the wise virgins and seruants that waite for the bridgrome & maister when he will come and returne from the wedding, that when he commeth and knocketh, yee may open vnto him immediatly. For yée knowe neyther the day, nor the houre, when the sonne of man will come. Math. 25. 1. &c. Luk. 12.36.

FINIS.

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THE Seuenth Lampe of virginitie, conteining the acts & histories, liues, & deaths of all maner of women, good and bad, mentioned in holy Scripture, as well by name, as without name, set forth in alphabeticall order, with the signification and interpretation of most of their names: and in some part paraphrastically explaned and enlarged for the better vnderstanding of the story, and benefite of the simple reader.

¶ Wherevnto are added (for the affinitie they haue with some part of the Scripture) the liues and storyes of sundrie suche other women, as are mentioned in the thirde booke of Macchabees, and Iosephus. A treatise very necessary, pleasant, and profitable for sundrie good vses and purposes, especially to the true imitation of vertue, and shunning of vice, by example in all women kinde. Newely collected, and compiled to the glorie of God, and benefite of his Church, by the saide T. B. G.

Prouer. 31.29.30.31. Many daughters (through the feare of the Lord) haue done vertuously, and gotten thereby great renown: giue them therefore of the fruit of their hands, and let their own workes prayse them,

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The seuenth Lampe of Virginitie. Conteyning the names, actes, and hystories, liues, and deathes, of all manner of women, mencioned in holie Scripture, as well by name as without, with the interpretacion of euery of their names, set foorth in Alphabeticall order.

A

Abi (or after some translation Abiiah) signifieth by interpretation, an [...]ome time, ready, my Father, the will of the Lorde. &c.

SHe was the daughter of Zachariah, the Sonne of Ierobam king of Israel, or as Lyranus thinketh of Zacharie the Prophet, whome Ioas the king of Ierusalem stoned to death: and being after the wife of Ahaz the good king of Iuda, she bare vnto him a vertuous sonne called Hezechiah, which afterwarde also was a godlie and zealous king of Iuda, as yee may reade at large. 2. Kings 18.2. & 2. Chro. 29.1.

Abia, or Abiah, signifieth my fathers plentie, father, Lorde, the father was, the will of the Lord.

She was the daughter of Machir Prince of Giliad, and wife of Hezron the sonne of Phares, who married her when she was three-score yeere olde, in the yeere of the worlde 2358. and she bare vnto him two sonnes, the one named Segub, in her husbands life time, the other after his death called Ashur, that was Prince of Tekoa, at a Towne called Bethlehem, or Caleb Ephratah belonging to the tribe of Iuda. 1. Chro. 2.21.24.

Abiahil (or Abihail, or Abiaiei) signifieth Father of strength, of the host, or of riches a vaunt mure or forewall father. Also father of griefe, of light. or of prayse.

She was the wife of Abishur, and bare vnto him two sonnes called Ahban, and Molid. 1. Chro. 2.29.

Abigail (or Abigal, or Abigael) signifieth my fathers ioye, reio [...]ing or gladnes, or the father of reioysing.

She was the wife of the Churle Naball the Carmelite, and a woman [Page] man not only beautifull, but of a singuler wisedome withal. For whē her faithfull and diligent seruantes told her how her husband had rayled on Dauids messengers, and currishly driuen them away without anie victuals, or sustenance, to relieue their master Dauid and his weary souldiers in their necessity. And being counselled by her wise seruants to take heed therfore yt some mischiefe came not vnto her & her familie through her negligence & her husbāds their masters wickednesse. She then like a wise woman, not contemning the iudgement of her vertuous seruauntes, (as Iob teacheth, chap. 31.13.) but following their aduice tending to so good purpose, wisely considered the greate perill and daunger that might arise of the wilful occasion offered by her foolish husbands niggardship, both to her selfe and all her familie: and by and by made greate hast and loaded her Asses with sundry kinds, both of good and fresh victuals, and sent them foorth by her owne seruants to relieue Dauid and his men. Which shee did vnawares to her husband (because she knew his crooked nature to be such, that he would rather haue perished, then consented to that her wise, godly, and charitable enterprise. Yea she her selfe also, like a couragious and bold woman without any feare, as she that doubted not but to pacifie the fu [...]ie of the Lyon: rode after, and followed her men with speede to appease the wrath of Dauid, and as she was ryding a priuy way to shun the multitude, (the prouidence of God was so) that she met Dauid and his men by the way vpon the side of an hill comming toward [...]s Carmell (where her husband and she dwelt) and full determined vtterly to haue destroyed her husband & all that he had by the dawning of ye day following, & to haue left none to pisse against the wall, as her seruants had foretold her. Then she perceiuing the vnlawfull othe & vniust fury of Dauid prouoked against her and hers for her husbands only offēce, lighted downe of her Asse, and falling flat on ye ground before Dauid at his feete, she with all reuerence to Dauids kingly personage wisely gaue apt remedies for ye sore mischiefe of her husbād Nabal, & in recō pēce of her husbāds nigardly denying victuals, she first presēted Dauid with abūdance of presents & gifts of corporal food or sustenāce: and for her husbāds rayling & churlish lāguage, she gaue Dauid sweet & pleasant words, & made this her learned oration & hūble peticion or request vnto him and sayd, ‘O my Lord I haue cōmmitted the iniquity, I pray thee therfore let thine hādmayd speake vnto thee, & heare thou ye words of thine handmayden. Let not my Lord, I pray thee, regard this wicked [Page] man Nabal, who hath requited thee euill for good. For as his name is, so is he: Nabal is his name, and folly is with him. But I thine handmayd saw not the young men of my Lord, when thou sentest thē. Now therefore my Lord, as 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 shalbe 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, shalbee 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 thē. 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 perswasiōs, gētly 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 [Page] 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 thē, & 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.

[Page]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 wife [...] 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 gouernment of all thinges vnder her mistresse, and continually attended vpō hir person, insomuch as whē her mistres went about her wonderful attēpt to destroy Olophernes the Lordes enemie, she onlie went [Page] 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 tarríed long, and somewhat neglected to satisfie this her request, she tooke her Asse, and rode her selfe vnto her father Caleb to requ [...]st 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 [Page] 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 [...]edde 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 [...]ent.

[Page]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 Senacherib [...] 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 [Page] prayer, and sent his Angell to cure him. And yet looking for death, he called for his sonne, and to declare his loue and good nature towards his wife, hee in his death bedde gaue his sonne a great charge concerning his mother Anna, saying, Sonne, despise not thy mother: but honour her all the daies of her life, and doe that which shall please her, and anger her not, &c. as in the 4. cap. doth appeare, and when shee is dead, bury her by me in the same graue.

After this, it fortuned olde Tobie to send young Tobie his sonne to the Citie Rages, to receiue certayne money, which in his prosperitie, he had lent to one Gabael. Then Anna, being full of heauinesse, for the departure of her sonne, burst out a weeping, and rebuked her husbande agayne the seconde time, saying: Oh what hast thou done? why hast thou sent our sonne away, is he not the staffe of our age, and our hande to minister vnto vs? I woulde to God, that money had neuer been layde vp of vs, nor required agayne: but that it had beene lost and cast away in respect of our sonne, and that wee had beene content with our pouertie and kept our sonne. For that which God hath giuen vs to liue with, doth suffice vs, & we should haue counted it riches enough, that wee sawe our sonne here. Then said Tobie vnto her: Leaue thy weeping (my sister) and be not carefull, our sonne shall returne in safetie, and thyne eyes shall see him For the good angell doth keepe him company, and his iourney shalbe prosperous: so that he shall both goe safely and returne to vs agayne sounde with ioy. Then at these wordes Anna being somewhat comforted, left off frō weping, & held her peace.

But when the dayes of the iourney were expired, and her sonne came not home as shee looked, then both Tobie her husbande and shee were exceeding sorowfull, and beganne to weepe both together: Insomuche, that Anna nowe wept agayne with discomfortable teares and bewayled, saying, woe is mee, my sonne, O my sonne Tobie, surely my sonne is dead, seeing hee tarieth so long. O what meant wee to sende thee my sonne away into a straunge countrey, seeing all the thinges that wee haue are onely in thee my sonne, wee shoulde not haue sent thee away from vs: But nowe I care for nothing, my sonne, since I haue lost thee, thou light of our eyes, thou staffe of our age, thou comfort of our life, thou hope of our generation. Then her husbande Tobie seeing her impaciencie, comforted her agayne, holde thy peace, and be not discomforted, for the man that went with our sonne is so [Page] faithfull, that hee will bring him to vs againe safe and sounde: neuerthelesse shee might in no wise be comforted, but beeing too much addicted to the loue of her child, and altogether distrusting gods prouidence, very angerly rebuked her husbande agayne the thyrde time, saying: Holde thou thy peace man, and deceiue mee not, for my sonne is surely dead. Thus was Annastill vnquiet in her minde for her sonne, neyther woulde shee by any meanes be perswaded: but dayly went out, looked abroad, and went about all the streetees, whereby shee thought he should come agayne, yea and dayly did shee goe to the toppe of an hill and there sitte long, that if it were possible, she might spy him comming a farre off: neyther did shee eate any meate on the day time, but did [...]nsume whole nights in lamenting and bewayling her sonne Tobie: vntill at the last, as shee sate vpon the toppe of the hill, still looking and wayting for him, shee espised him comming a farre off, and for ioy ran home and tolde her husbande, saying, beholde thy sonne commeth, and the man that went him, which being done, shee ranne forth agayne to meete her sonne, and meeting him, shee fell in his necke, and wept for ioy, and sayde, O my sonne Tobie, nowe seeing I haue seene thee, I am content from hencefoorth euen to die. Afterwarde when Anna was dead, her sonne buried her honourably, and layde her with her husbande, as his father had before giuen him in charge. Tobit. 1.9.20. 21.11.12.4.26.5.16.17.18.20.21.10.4.5.6.7.11.5.6.9.14.12.

A [...]ma, the wife of Raguel was mother of Sara, young Tobies wife.

Looke for her storie in Edna, for so is shee called in the geneua tra [...] slation. Tobi. 7.

Anna, the daughter of Phanuell (of the tribe of Asser.)

She was a Prophetesse of a great age, and had been maried to an husbande seuen yeeres from her viginitie, and after continued a wydowe fourescore and foure yeeres: seruing God continually in the temple, with fasting and praying, day and night. And when Christ was brought into the Temple to bee presented vnto the Lorde, in the yeere of the worlde 4142. shee came at the same instant vpon them and praysed the Lord, confessing him to bee God as Simeon did, and prophesied or spake of that childe to all that looked for the redemption of Israell, to the admiration of all about her. Luke. 2.36. &c.

Apame, signifieth, e [...]pelling or driuing forth, casting away.

She was the daughter of the famous man Bartacus, and the concubine [Page] of Darius the king of the Percians, who being a very impudent woman, durst do more vnto the king, then all other men or women beside: for whereas none euer durste presume to lay handes vpon this mightie king, such was his power and might, that all landes stoode in awe of him: Yet this bolde woman Appam woulde presume to sitte by his side, and that vpon his right hande, and durst take the crowne off frō his head, and put it vpon her own head, and also toy and play with him, and smite him with her left hande before euery bodie, the king himselfe in the meane season not resisting, striuing, nor in any thing gainesaying her: but gaping, gazing, and smiling vpon her: Yea, so was he besotted with her loue, that if she laughed vpon him, then must he laugh also vpon her: but if shee were angrie with him neuer so little, then must hee flatter her, and speake her fayre, and all to winne her fauour, and to bee reconciled with her agayne. Which example of impudencie and audacitie in her, Zorobabell, one of the kings garde that behelde it, tooke for an occasion presently to reproue the king for his follie, and for an argument to proue that euen before the king himselfe, (but to his shame if he had had grace) that such women were stronger then the king giuen to pleasure, or wine vnmeasurablye drunke, 3. Esd [...] 4.29.

Apphia, signifieth stayde, chastitie, free,

Shee was a godly professor of the gospel, and a faithfull woman: vnto whome Saint Paule in his Epistle to Philemon, sent heartily commendations as to a deare sister, and well willer to the Apostles in all their troubles and persecutions. Phile. 1.3.

Asenath, (or Asnath, or Aseneth,) [...]igni. daunger, or mi [...]fortune.

Shee was the daughter of Potipherah, prince of On, whom Pharao the king gaue vnto Ioseph to be his wife, in recompence of hi [...] faithfull and honourable seruice done vnto him whilest Ioseph was in Egypt, vnto whom also (before the yeeres of famine) shee bare two sonnes, called Manasses, and Ephraim. Gene. 41.15.50.

Atarah, or Athara, or Araia. [...]ign. the Lordes anger or heate, a Crowne.

She was one of the wiues of Ierathmeel, and the mother of Onam 1. Chro. 2.26.

Athalia, signi. tyme for the Lorde, his time, an houre, &c.

Shee was the daughter of Omri (or as some will) of Ahab, [Page] 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 A [...]huerus, and after his death, became wife to Darius Histaspis, vnto whom shee bare Xerxes, the father of Artaxerxes, in the yeere of the worlde. 3621.

[Page] 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, [...]ig. sweete smelling spices, destruction of death, in discomforting.

Shee was the daughter of Elon an Hittite, and one of the wiues of Esawe, who with her mate Iudith, was a griefe of minde to her good father and mother in lawe, Isaak and Rebecca, through her continuall disobedience and great rebellion. Gen. 26.34.

Bernice signifieth a hurtlesse Sonne, a heauie victorie, the weight of vanquishing, finely moued, or with choyse.

Shee was the daughter of Herode Agrippa, borne in the yeere of the worlde, 4170. and the naturall sister of king Agrippa, and wife to Herode king of Chalcida her Grandfather. And being entertayned of king Agrippa in his house as his wife, also she went with him to Cesaria to salute Festus, and to welcome him into the Countrey, who was then but newly entered into his office of presidētship 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.

[Page] Bethsheba (or Bethsabe, Bethzabe, Bathshua, or Bersabe) signifieth the seuenth daughter, or the daughter of an othe: The daughter of fulnes, of noise, or th [...] daughter of saluation, or the honourable or noble daughter.

She was the daughter of Eliam, (called also Bathshua the daughter of Ammiel. 1. Chro. 3.5.) and the wife of Uriah the Hittite, which was with Ioab in king Dauids warres against the Moabites at Rabbath. And on a tyme in the yeere of the worlde 3086. as Bethsabe was washing her selfe in her priuie garden alone, it chaunced king Dauid to looke out at a windowe in his pallace, as hee walked on the top or roofe thereof in the afternoone, and seeing her to bee a very fayre woman, he was presently so rauished with her beautie, that (forthwith) hee sent for Bethsabe, and shee comming vnto him hee lay with her, & committed adulterie with her, & so sent her home againe to her owne house. Then shortly after, shee perceiuing her selfe to be with childe, and fearing least for that fact shee should be stoned to death, according to Gods lawe, sent Dauid the king worde thereof secretely. Whereupon the king, partly to hyde his owne fault, and partly to saue the woman from daunger of the lawe, sent for Urias her husband to come home from warres, that hee might colour and father the matter by lying with his wife. But when Dauid sawe that Urias woulde by no meanes company with his wife Bethsabe, as he desired, he returned him back againe to Ioab with a letter, the contentes whereof caused Urias quickly to bee dispatched out of his life by the enemie. And when Bethsabe heard that her husbande Urias was dead, shee mourned for her husband: so when the mourning was done, Dauid sent for Bethsabe, and to make her amendes, hee tooke her into his house, and shee became his wife, and in the yeere of the world 3086. she brought foorth the same childe conceyued in adulterie, being a sonne which liued not long: but being stricken by God with a sore sickenesse for Dauids & Bethsabes sinnes, and punishement, it died. After that, in the yeere of the worlde 3088. Bethsabe conceiued agayne, and brought forth another sonne, called Salomon. 2. Sam. 11.12.

Lastly, when Dauid was waxed old, and fallen into exteeme age: and Abishaag the Shunamite her handemayde ministred vnto him.

Bethsabe vnderstanding by Nathan the Prophete, that Adonia, the sonne of Aggit her mate, beganne to aspire to the kingdome of his father Dauid yet lyuing: shee (by the counsayle and aduice [Page] 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 shalbe 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 [Page] in so small a matter as she thought, sayde vnto Adoniah: well I will speake for thee vnto the King my Sonne. So Bethsabe comming vnto the king Salomon her sonne, to speake vnto him for Adoniah, the king as soone as he sawe her, rose vp to meete her: and in token of reuerence, and that others by his good example might haue her being his mother in greater honour, and to teach all children (how hye in dignitie soeuer they are aboue their parentes) their duetie towardes their parentes, he bowde or humbled him selfe vnto her, and sitting agayne in his throne, he caused a seate to be set for his mother by him, and shee satte on his right hande. Then shee preferring Adoniah suite, sayde vnto Salomon: I desire a small request of thee, saye me not naye: vnto whome the king gently aunswered, Aske on my mother, for I will not say thee nay. My request is quoth shee, that thou wilt let Abisaag the shunamitisse be giuen to Adoniah thy brother to wife: But king Salomon wisely perceiuing further mischiefe to lurke in that request, then his mother who made it a light matter, was aware off, and knowing that if hee shoulde graunt Abishag (that was so deere vnto his father at her request) vnto Adoniah, hee woulde afterwarde by that meanes, aspire vnto the kingdome, answered his mother thus, O good mother, and why doest thou aske Abisaag the Shunamite for Adoniah, you might as well aske for him the kingdome also: for hee is mine elder brother, and hath for him both Abiathar the priest, and Ioab the sonne of Zeruiah, as thou knowest, as if he woulde say, if I should graunt you the one, he will thereby soone aspire to the other hauing such meanes, therfore I cānot for my safety graunt your request so preiudiciall to my royall estate, so shee departed without her purpose, and Salomon wisely to preuent the aspiring purpose of Adoneah, went straight waies and put him to death. 1. King. 1.2.

Finally, so godly, wise, and learned a woman was this Bethsabe, that Salomon her sonne, being nowe a king, yea and a most wise and learned king, yet she, to shewe her duetie & motherly affection towards him her childe, taught him the doctrine and preceptes of good life, and howe he shoulde rule and gouerne to the glorye of God and his perpetuall prayse and renowne.

Her wordes and doctrine, which shee taught Salomon, and wherein shee exhorted him to chastitie, sobrietie, and iustice, are these:

[Page]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 [Page] 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.

Bithiah [...] or Bethia, signi. the Daughter, or measure of the Lord.

She was the daughter of Pharaoh, and wife of Mered, or after some [...]he first wife of Ezrah, and the mother of Mered. Read 1. Chro. 4.18,

C

Calmana, signi. a nourishing, gift or present.

She was one of the two daughters of Adam and Eue, sister to Delbora, and wife to Rayn her owne brother: by whom the worlde was first replenished, as appeareth in Graftons Chronicle. fol. 27.

Candaces, signi. chaunged, hauing breach of minde, a cleane or the purest hauing in vse, & it is a common name to all the Queenes of Ethiopia.

Shee was the Queene of Ethiopia, who sending her Eunuch or chiefe gouernour, that had the rule of all her treasure to Ierusalem: as hee rode in his charyot, reading Esaye the Prophet, was by the waye met with of Philip, who baptised and instructed him in the true vnderstanding of the scripture he read, and conuerted him to the Christian fayth, by preaching vnto him Iesus: so that he worshipped God aright at Ierusalem. Acts. 8.27.

Cleopatra, signi. the flourishing glory or ioy of the countrey, or of the Father.

Shee was the daughter of Philometor, king of Egipt, who in the yeare of the world 3981. being first giuen in maryage by her father vpon good lyking to Alexander the sonne of noble Antiochus, Epiphanes king of Syria, and royally maryed with great glory after the manner of Kinges at the Citie of Ptolomays: afterward vpon displeasure causele [...]se taken by her father against her husbande, she was taken away from him againe, and giuen by her vnnaturall father to Demetrius the sonne of Demetrius, and so became his wife also, hauing now two husbands alyue, as appe. 1. Ma. 10.75. &. 11.12.

The Prophet Daniel also prophecyeth also of the faythfulnesse & constancie of one Cleopatra, a bewtiful Woman, that was the daughter of Antiochus, the great king of Syria, & wife to Ptolomeus Eptphanes king of Egypt: saying in this wise Hee (that is Antiochus) shall set his face to enter with the power of his whole kingdome and his confederates with him (agaynst Ptolomeus:) thus shall hee doe, [Page] 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 mo [...]t couetous and cruel wretch, regarded not the lyfe of his daughter, in respect of the kingdome of Egypt, which hee chiefly shotte at: yet for all that Daniell prophecied, that she shoulde not agree to her fathers wicked counsayle: but shoulde loue her husband, as her duetie required, and not seeke his destruction for her fathers pleasure, or any friend in the world beside. Read Dani. 11.17.

Cozbi, signi. a Lyer, leauing off, as flowing, as a fludde.

Shee was the Daughter of zur Prince of Midian, who playing the harlot with zimry the Israelite, and sonne of Salu, and being taken in the verye committing and doing of the filthy facte of adulterie, was by zealous Phinees the sonne of Eleazar, Gods execucioner of his iust wrath, thrust quite through her belly and slayne, as she laye together with zimry her adulterous mate. Which zealous fact of Phinies so pleased God, that therefore the Lorde not onely turned awaye his wrath, and caused the plague to cease, which hee had sent vppon the Israelites, for committing both corporall and spirituall whooredome with the woman of Moab, and following their idolatry: but also God made the couenant of priesthood to remaine with him and his for euer, as appeareth. Numb. 25.6.7.

D

Damaris, signi. a little, or a prety, wile, a still heed.

She was a certaine godly and deuout woman, dwelling at the Citie of Athens, who with Denis Areopagita and others, beleeued the Gospell preached by S. Paule, and was conuerted to the Christian fayth. Acts. 17.34.

Deborah, (or Debbora) signi. a word, a Bee, good vtteraunce, a babler, speec [...]e.

Shee was the wife of one Lapidoth, and a Prophetesse: who after the death of Ehud and Shamgar was the fourth Iudge and gouernesse of the people of Israell, and iudged them by the spyrite of prophecy, in resoluing of controuersies and doubtes, & declaring vnto thē ye wil of God. And in the yeare of the world 2766. when ye childrē of [Page] Israel were giuen by the Lorde for their sinnes into the handes of Iabyn King of Canaan, and inuaded by Sisara his captaine, and a great hoste of enymyes. They went to Deborah vnto her house, that dwelte vnder a Palme tree, betweene Ramah and Bethel in Mounte Ephraim, and in great sorrowe and lamentation asked her aduise: who vnderstanding the matter, sente presently for Barack: who being come, she sayde vnto him: hath not the Lorde GOD of Israel (reuealed vnto mee by the spirite of prophecie) and commaunded thee, saying, goe to Mounte Tabor with ten thousand men? And I (saieth the Lord) wil drawe vnto thee to the riuer Kison, Sisera with all his huge hoste, and delyuer him into thy hande. But Barak seeing his owne weakenesse, and his enemies power, desired Deborah the Prophetesse to goe with him, to assure him of Gods will from tyme to tyme: saying, If thou wilt goe with me, I will goe: But if thou wilt not goe with me, I will not goe. Then sayd Deborah, I will surely go with thee (as thou desirest:) but (for thy distrust and doubtfull minde, knowe thou this, that) this iourney which thou takest shall not therefore be for thine honour: for the Lorde shall sel Sisera into the handes of a woman. So Deborah arose and went with Barak and all his host to Kedesh. And when she saw Sisera and his army come ready to wage battell with Barak, she still incouraged him to the enterprise, by assuring him of Gods fauour and ayd, saying, vp Barak: for this is the day that the Lord hath deliuered Sisara into thyne hands. Is not the Lord gone out before thee (to fight for thee?) So the Lorde according to her wordes hauing destroyed the armye of Iabin, and forced Sisara to light downe of his chariot, and flye away on his feete. Barak pursued after him: but hee beeing escaped his handes, and hid in the tente or house of one Iael, the wife of Heber, and a faythful friende to Israel, was there slaine by the said Iael, (as in her storie more plainly appeareth) vntyll at ye 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.

[Page]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.

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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 [Page] betray her husbande, saying: Entice Sampson, and see wherein his great strēgth lieth, and learne by what meanes wee may best ouercome him, that we may come and binde him and punish him after our desire: and for thy labour euery one of vs shall giue thee a xi. hundred shekels of siluer (which commeth to foure score and a xi. pounds, thirteene shillings foure pence a man, after xx.d, a shekel: and saith Lyra, they being fiue in number, it amounteth in all to the summe of 336.li.xiii.s.iiii.d. Then Dalila being thus bribed or entised, for couetousnesse of so much money went and saide vnto Sampson: Tell me I pray thee wherein thy great strength lyeth, & whereby thou mightest be bound to do thee hurt? And Sampson mistrusting her nothing at all, he was so blinded with her loue, tolde her saying, if they binde me with vii. grene cordes or withes, then shall I lie as weake as another man. So she hauing gotten of the Philistines vii. grene cords, bound Sampson therewith, and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber, she then cryed out vnto Sampson, saying, The Philistines are vpon thee Sampson, shift for thy selfe. But Sampson brake the cordes as a threed and escaped, so that his strength coulde not be knowen by her craft. Then saide Dalila vnto Sampson, see, thou hast mocked me and tolde me lies, I pray thee nowe yet tell me wherein thou mightest be bounde. And Sampson, though her falshoode tended to make him loose his life, yet his affection towardes her so blinded him, that he coulde not beware, but tolde her, saying: If they binde me with newe ropes that were neuer occupied, then shall I bee weake and like other men. Dellida therefore tooke newe ropes, and bounde him againe therewith, and saide as before: The Philistines bee vpon thee Sampson. But as her spies came out of her chamber to haue taken him: he brake them also from his armes as a threede and escaped againe the second time. After this Delilah saide vnto him againe the thirde time, hitherto Sampson thou hast beguiled mee, and told me lyes, tell mee yet howe thou mayest bee bound. And hee giuing place still to his wicked affections, tolde her againe the thirde time, saying: If thou plat seuen lockes of the haire of my head with the threades of the woofe, I shall bee weake, so shee fastened it with a pinne, and cryed as afore, The Philistines are vpon thee Sampson, the Philistines are vpon thee: but hee awoke out of his sleepe, and went away with the pinne of the webbe and woofe. Then Dalila [Page] being verie angrie that hee had so often mocked her, beganne to chide him saying, Howe canst thou say as thou continually doest vnto mee, I loue thee Dalila, I loue thee, when thine heart is not with mee? Thou hast mocked mee nowe these three times together, and hast not as yet tolde mee wherein thy great strength lieth. And because shee was importunate vpon him with her words continually, and vexed him, his soule was pyned to the death, therefore hee vp and tolde her all his heart, and saide vnto her: If I bee shauen, and my haire cut off, my strength will goe from mee, and I shall bee as weake as all other men are. So when Delilah sawe that hee had tolde her all his heart: shee went priuily for the Princes of the Philistines that had bribed her to doe the feate, saying, come vp once againe, for hee hath shewed mee nowe all his hearte: then the Princes of the Philistines came vp to her and brought their money in their handes, which they had promised her. And Dalila then so dallied with Sampson that she made him lie a sleepe vpon her knees, and whilest he lay downe his head in her lappe, and was a sleepe, she caused a man that she had readie for the purpose to come and shaue off the seuen lockes of the haire of his head, whereby she began to vexe his soule and his strength was quite gone from him: not so much for the losse of his haire, but for the contempt of the ordinaunce of God, whiche was the cause that God departed from him. Then hauing wrought her feate, she after her accustomed maner, cryed vnto him and saide: The Philistines are vpon thee Sampson, the Philistines are vpon thee. And with that hee awoke out of his sleepe, and thinking to escape them nowe as hee had done before, he shooke himselfe: But knowing not that the Lord was departed from him, he had no power or strength left to flie away: and therefore the Princes of the Philistines then tooke him and bound him hand and foote nowe at the last, and put out his eyes, and carried him away bounde in fetters to Azzah, where they made him a slaue to grinde in the prison house. And thus Sampsons inordinate affection towards a wicked woman caused him to loose Gods excellent giftes, and became a slaue vnto them, whom hee should haue ruled. Where wee see howe dangerous a thing it is, for any man or woman to giue place too much to our affections, for if we doe, without doubt we shall be sure to be destroyed, as Sampson was by Dalila, who thus by wicked daliance betraid him to the Philistines for money. Iudg. 16.4. &c.

[Page] Diana, signi. the Moone, hauing name of the day: for that it giues a light counterfeiting the day lyght.

She was a great Goddesse of the Ephesians, whose magnificence not onelye the Cytizens of Ephesus, but all Asia, yea and all the world worshipped as their Goddesse: insomuch that when anye man went about to impeach her honour, or speake against her, or her Temple, to bring her in little estimation among the Christians, as Paule and others did, then the people of Ephesus woulde bee full of wrath, and cry out continually: great is Diana of the Ephesians. A great maynteiner of this Goddesse and her Temple, was that enimie of godlinesse, and superstitious fellow Demetrius the siluer smith, who got great gaines and much wealth by making shrines and siluer temples for Dianas temple: and who vnder her pretence raysed great sedition in the Citie and trouble, to Paule and the true Christians, as ye may read. Acts. 19.24. &c.

Dinah, signifieth iudgement, or doome, iudging, or deeming.

She was the onely Daughter of Iacob, borne in the yeare of the worlde 2258. whom Lea bare vnto him, whilest hee serued Laban her father and his vncle. And when her father soiourned in Sechem, going towardes Egypt, she being but fifteene yeares of age, and taking a little too much libertie, went out alone from her father and brethren, to see the daughters or women of that countrey, but lost her virginitie before she returned. For when Sechem the sonne of Hamor the hittite and Lord of that countrey saw her among the dauncing damosels, he tooke her, and lay with her, and deflowred her by force, shee being not past fifteene yeares of age, as I sayd. And afterward Sichems hart stil cleauing vnto her, he requested his father, saying: go get me this maide to be my wife. And his father comming to Iacob, to begge Dinah, her bre [...]hren hearing thereof (talked first priuilye among them selues how to reuenge this villany done to their sister) graunted to Hamors request, if so be he with his sonne and all his people would become circumcised Christians, as she and they were. And they being glad to doe any thing, that they myght obtayne so fayre a Damosell, as shee was, were all circumcised: but then her brethren hauing that they would, two of them, to witte, Symeon an Leuy, tooke ech of them his sword, and went boldly into the Citie, and slew Sechem with his father, and all their male kinde, whyle they were sore, and not able to [Page] resiste, in full reuenge of that villany offered to their sister: and when they had done, they tooke their sister Dinah out of Sechems house, and went their wayes with the spoyle that they had gotten of all their goodes, wiues and children, that were in the Citie: which when her father Iacob heard, he reproued his two sonnes greatly, as one sorye for so great a murther so rashly commytted: but they aunswered him againe, saying: shoulde hee abuse our sister, as a whoore. Gene. 34. all.

Dorcas, (or Tabitha) [...]ignifieth a do, a Robucke, a pricket, or a [...]allow deere, read [...] of her in Tabitha.

Drusilla, signifieth bedewed or sprinckled with deweof, a quiet kin [...]ed.

She was the daughter of Herod Agrippa, and a Iew borne, in the yeare of the world 4179. who being first marryed to Azizo, forsooke him, and became afterwarde in the yeare of the world 4193. wife to Felix, by whose counsayle he called for Paule, and heard him intreate or preach of the fayth of Christ. Acts. 24. 25.

E

Edna, or Anna, sig. pleasure. time.

She was the wife of Raguell & mother of Sara the wife of young Tobie. Who at Tobies first cōming to her house to wooe her daughter, verie courteouslie entertained him when shee vnderstoode whose sonne hee was, and that hee was indeede her neere kinsman. And when she heard that olde Tobie her cosin was blinde, she was verie sorowfull, and wept for his trouble. Afterwarde hauing giuen her consent to her husband, that Sara her daughter should be maried to Tobie, she was present at the contract making and solemnization of the marriage betweene them, and when night came, and the feastes were done, she prepared another faire chamber for her daughter to lie in, as her husbande Raguell had commanded her: and seeing her daughter fall a weeping when she should goe to bed, for feare least the euill spirite Astrodias woulde come againe and slaie Tobias that night, as hee had done her other seuen husbandes before, Edna like a tender hearted mother wiped away her daughters teares, and comforted her, saying: bee of good cheere my daughter, the Lorde of heauen and earth shall [Page] giue thee ioye for this thy sorrowe: Bee of good comfort my daughter, weep not: so her daughter being well comforted, went to bed. And in the morning Edna sent her maide to see whether Tobie were aliue or not, who finding them both a sleepe and aliue, went and tolde her master and dame, and they for ioye praysed God together. And when the dayes of feasting were ended, and her daughter was to goe her way with her husbande to his friendes and countrie: Edna blessed her daughter, and gaue her ghostly instruction like a godly mother, saying first to her: The God of heauen blesse thee my daughter, and make thy children to prosper before I die. Honour thy father and thy mother in lawe, which are now thy parents, that I may heare good report of thee, and with that kissed her and tooke her leaue of her: and then turning her to Tobias her sonne in lawe, she also most wisely and carefully saide vnto him: The Lorde of heauen restore thee my deare brother, and graunt that I may see thy children of my daughter Sara, that I may reioyce before the Lorde. Beholde nowe I commit to thee my daughter as a pledge, doe not intreat her euill. So Tobias praysing God, that he had giuen him so good a wife: blessed Raguell and Edna his wife, and went away to Niniuie to his owne father and mother, whom when he had honourablie buried, then he returned with his wife to Ecbatan to Raguell and Edna his father and mother in lawe, whome also hee there buried honorablie and possessed their [...]oods. Tobi. 7.8.10.11.11.1.14.13.

Eglah, or Heglah, sig. a cow calfe, a wagon, a winde about, a turning winde, or his feasting.

She was one of the wiues of Dauid in Hebron, and who bare vnto him a sonne called Ithream. 2. Sam. 3.5. 1. Chro. 3.3.

Elisabeth, or Elizabeth, or Elisheba. signifieth the oth of God, or the fulnesse of my God, or the seuenth of my God, she is of God. Or the name thus deuided & written (Eli-sabeth) signifieth My God, going vpwarde, or getting vp. (By Ely and sabeth) signifieth rest, or a stay, the staffe of Maiestie. Or written with a (z) as thus (zabeth) sig. the dowrie or great portion of the Lorde.

Shee was of the house and came of the daughters of Aaron the Lordes high Priest by her fathers side, and by her mothers line shee was of the house and linage of king Dauid, and neere cosin vnto the virgin Marie, and being the wife of Zacharias the high Priest, shee [Page] like a godly woman liued iustly before God, and walked in all the commaundementes and ordinances of the Lorde without reproofe. And being long barren and very olde, it pleased God at the last euen in the yeere of the worlde .4141. to remember her, and sent his Angell Gabriel vnto her husband, as hee was making his praiers vnto God in the Temple, who signified vnto him that his prayers were hearde, and that his wife Elizabeth shoulde beare him a sonne, and that he shoulde call his name Iohn, which signifieth the grace of God, of which childe he shoulde haue great ioye, and many shoulde reioyce at his birth, &c.

After hee went home and his wife Elizabeth conceiued by him as the Angell had saide, and shee perceiuing her selfe with childe, hid her selfe fiue monethes praising God most ioyfully, and saying: Thus hath the Lorde dealte with mee in the dayes wherein hee looked on mee, to take from me my rebuke among men (for the barren women enioyed not the promise which God made to them that were married to haue issue: but principally they were depriued of that promise which God made to Abraham, that hee woulde increase his seede, which promise could not bee performed nor accomplished without issue). And nowe being sixe monethes gone with childe, so it happened that Mary the wife of Ioseph, which also had conceiued by the holy ghost, came to Hebron to visite Elizabeth her cosin: who had no soner hearde the salutation of Mary, but by and by the babe sprang in Elizabeths belly, and she was presently filled with the holy ghost, and cried out with a loud voice, saying: blessed art thou (cosin Mary) among women, because the fruite of thy wombe is blessed, & whence commeth this to me, that the mother of my Lord should come to (visite) me? For behold, as soone as the voice of thy salutation sounded in mine eare, the bakesprang in my belly for ioy: and blessed is she that beleeued, for those things shalbe performed which were tolde her of the Angel Gabriell from the Lorde. But Mary saying nothing vnto her, as one rap [...] with ioye also fell to magnifie God, and after abode with Elizabeth her cosin about three monethes, and then returned to her owne house. And nowe when the time was come that Elizabeth shoulde bee deliuered shee brought foorth a sonne to the greate reioycing of her selfe and all her neighbours and cosins, who therefore together with her praised the Lorde for his greate mercie shewed vnto her. And when on the eight day her childe was to bee circumcysed, and the [Page] women her cosins and neighbours woulde haue named him Zacharie after his fathers name: Elizabeth his mother saide no, not so, he shall bee called Iohn, which was according to the wordes of the Angell before. Then although the women said vnto her that there was none of her kinred named with that name: yet, they caused his dombe father Zacharie her husbād to write him in his tables by y• name of Iohn, which being don, Zacharies mouth was presently opened and to the great admiration of all that stoode by, he being filled with the holy ghost, spake and prophesied of his childe, and praysed God, as ye may reade, Lu. 1.

Elisheba, signifieth as before in Elizabeth, the God of othe, shee is of God. &c.

Shee was the daughter of Aminadab, who was a prince of Iuda, and her sister Nahashon, the wife of Aaron, the brother of Moses, vnto whome shee bare foure sonnes, Nadab, Abihu, Eleazer, and Ithamar. Exod. 6.23.

Ephah, signifieth without measure, vnbrideled, werie, flying plighted, folde [...] vp.

Shee was one of the Concubines of Caleb, and bare him three sonnes, Haran, Moza, and Gazez. 1. Chro. 2.46.

Ephrath, sig. plentie, dustie, leaden, fruitfull, comming out of ashes. a fawne.

Shee was one of the wiues of Caleb, which hee tooke after the death of Azuba, and who bare vnto him a sonne called Hur. 1. Chro. 2.19.50. of her also the Citie Ephrata, or Caleb Ephrata, or Bethlem Ephrata, first tooke the name: as 1. Chro. 2.24. Gen. 35.48. &c.

Ester, or hester or Esther, otherwise called, Hadashah or Atassa: signifieth close, hidden, plucking downe, the working or beholding of the medicine, the Turtles medine.

Shee was the daughter of Abihail a Iewe borne, and being a very faire virgin, and beautifull young damosel (after the death of her father and mother,) shee was nourished and brought vp in the house of Mardocheus her cosin Germane, who tooke her as his owne daughter, after his vncle her father was dead. During whiche time it chaunced that Uasti the Queene of Persia, for her disobedience to Assuerus the king her husbande, was deposed from her [Page] princely state, and deuorced from her husband. And then the king being counsayled to take an other in her roome, sent one Hege his Eunuch the keeper of women with his commission abroad, to take vp Uirgins & Maydens, as y• manner was: by vertue whereof, certaine faire young Damosels & beautifull Uirgins, (among whom Ester was one,) were taken and brought to the court, then being at Shushan, and there in certaine houses appoynted for the Uirgins, somwhat distant from the houses of Concubines & Wiues, they were kept & found at the kings charges for the space of a twelue moneth, or one whole yeare, with all manner of sumptuous apparell and gorgeous deckings vnder the hāds & custody of ye foresayd Hege yt kings Eunuch & keeper of ye kings Uirgins and women, to the end the king might chuse one of them, whome he fanc [...]ed best, to be his Queene. For as the abuse of these countrey & heathē kings was great in inuēting many meanes to serue y• lusts of Princes, and ordayning wicked lawes, that the king myght haue whose Daughter he would: so had they three diuers houses appoynted for women to be keept in neere the King: as one for them whyest they were Uirgins: another when they were Concubines: and for the Queenes an other: euery house hauing a seueral man or an Eunuch to be theyr gouernour, guyde and keeper: as Hege, who was the keeper generall of the first house of Women, especially while they were Uirgins, to adorne them, puryfie them, and send them fyrst to yt King. Next Shaashgaz the Eunuch, who was the keeper of the second house of the Women, that were Concubynes: that is, such as were dislyked of the King the first night, and came at him no more, vnlesse it pleased him to call for them specyally by name. And lastly Hathach the Eunuch, who was keeper of the thirde house, and namely of her that was Queene, and serued her, and attended vpon her person at the Kings commandement. And when the course of euery Mayde or Uirgin came to goe into the King, after that she had bin xii. months a purifying according to the manner of women, that is vi. months with oyle of Myrhe, & other vi. months with sweete odours: so long were the dayes of those womens purification, yt should go into ye king: then looke whatsoeuer she asked or required of the Eunuch Hege, whether it were apparel, iewels, or other ornaments for womē, yt was he bound to giue her, when she went out of the womēs house vnto the king. In the euening commonly she first went vnto the king, and on the morow shee returned into the second house of women [Page] Concubines if the king disliked her, neyther might she come any more vnto ye king, except it pleased him to sēd & cal for hir specially by name.

So when Ester among other Uirgins was thus by cōmission brought vnto ye kings [...]ouse, in Su [...]han vnder the handes of Hege, keeper of the women, the maide Ester so greatly pleased him, that shee found fauour presently in his sight: whervpon he thinking her meetest for the king in his iudgment, therfore caused her things for purificatiō to be giuen her speedily, with such things as belonged to her portion or state, & appoynted her seuen comly maidens out of the kings house of women Uirgins to attend vppon her person, vnto whom also hee gaue chaunge or suites of apparel, and other things of the best that was in the house of women, both to her, and her maydens.

Now when the course of Ester came, yt she should goe into the king, such was her modestie & maydenly sobrietie, that she desired no apparel iewels, or any other ornament or thing, to set forth her bewtie with brauery as others before her did: but stoode to the Eunuch Heges appoyntment, tooke whatsoeuer he said she should haue, although shee [...] might haue commaunded him, as before appeareth: but she by Gods prouidence finding fauour not onely in ye sight of Hege her keeper, but also of all other that looked vppon her, had al things giuen her by Hege her gouernour that might possibly adorne her, and set her forth gorgeously and gallantly to the king. And so Ester being brought vnto the king Asuerus into his house royally at Shushan, in the moneth of Ianuary, & in the seuenth yeare of his reigne: the king courteously tooke her vnto him, and he loued her aboue all the women, for she found more grace and fauour in his sight, then all the other Uirgins: yea, and because he lyked her best, he then set the crowne of the kingdome vppon her head, & made her Queene in steede of Uasthi, & this was in ye yeare of the world 3613. And for ioy of her ye king made a great & most royall magnificall mariage feast, which hee called Esters feast: at which feast also for her sake, hee not onely lyberallye released manye prouinces of their tribute yt was due vnto him: but also gaue most large and princely gifts vnto his princes, seruants & prouinces. And thus was her cosin Mardocheus dreame verified of her, who dreamed a little before, that a little fountaine became a floud of much water, & a light or lampe as bright & glorious as ye sonne in his heighest oriēt: which floud & sunne in troth he found to be his cosin Ester, whō he saw thus exalted to yt dignity of a Queene, and maried to y• great king Ashuerus, to his no little reioycing, & her & her peoples comfort, as after shal appeare.

[Page]Then Mordecay her cosin being at y• kings c [...]urt, to see yt solēnizatiō of her mariage & feast, charged her, yt shee as yet shoulde in no wise declare or shew her kinred & people of this her prefermēt. And she, thogh nowe a royall queene, yet was as obedient vnto Mordecay her poore kinsman, as whē she was vnder his gouernmēt, & was nourished of him at home in his house: & kept al things close frō y• king for ye space of 5. yeares, & did in euery thing after ye counsel & aduise of her cos [...]n Mordecay, to ye good exāple of al childrē to their parēts, & of one kinsmā to another. After this, whilst Mordecay her cosin was in ye kings house, it fortuned yt two of ye kings Eunuchs Biglhā & Ter [...]she yt kept ye dore, like traytours cōspired the death of ye king, & sought to lay their violent hands on him, & to kil him, which treasō being known to Mordecay her cosin, so soone as he vnderstood therof, he straight waies came to Ester yt queene, & told it her: & she likewise by & by, in the yeare of the worlde 3614. went to the king her husbād, & certified him therof in Mordecays nāe: which being inquisitiō found true, the off [...]ndours, like traytors were both put to death for it, and the thing registred and written in the booke of Actes and Chronicles of the kings of the Meeds & Persians.

Now in the yeare of the world 3619. the king hauing highly promoted one called Haman, & commanded al his Princes seruants & people to doe this Haman reuerence & honour: it harned yt her cosin Mordecay being cōmanded, yet would not do so to [...]a [...]ā, because he saw yt he was both an ambicious & a proud man, wherof Haman being aduertised by sycophants & clawbacks of the court, & thinking it a small reuenge for him to fyle his hands on him, or hurt the person of Mordecay in this his conceiued malice & displeasure taken against Mordecay, hee mischieuously deuised to practise the destruction not only of Mordicay, but euen of the queene & al her people & countrimen the Iewes, yt were in the lād of Persia for his sake: & to ye end indeed he offred yt king a bag of 10. thousand tallēts, which amounteth to a thousād thousād pounds, or more, treble the reuenue of the crown of this realm, which being of the king yet refused, he wtout it obteined secretly of the king (through false lying tales & diuellish perswasiōs,) his letters to al the rul [...]rs of euery prouince, yt they should roote out & destroy al the Iewes both old and young, mē & womē in one day only, as vpon the xiii. day of march next following: which letters Hamā in al post [...]aste, sēding down accordingly to euery prouince, & the rumour therof being spread far & neere, y• deuised mischiefe not a little vexed Mordecay, & al y• Iews his coūtreimē in ye lād, & then Mordicay in sackcloth, fastings, great p [...]rplexety & [Page] first made his prayers vnto almightie God for the safegarde of his people, and mouing his people to doe the same often and feruently. And then because he would aduertise Ester of this cruel decree and proclamation, he came to the kings gate: but because he was so cloathed in sackcloath, he myght not be suffered to enter into the Courte: Yet Esters Maydes & Eunuches hearing his piteous outcryes & lamentation, of goodwill they bare vnto her, wente and tolde her, how her Cosin mourned in sackcloath: with which newes she good woman being grieued at the heart, was very heauy and sad, and sent Mordecay her cosin better rayment to cloath himselfe withal, and willed the messenger to take away his sackcloath from him: but he receyued it not, neyther would he cast off his attyre. Then Ester called Hathach her Eunuch, whome the King had appoynted to serue and attend vppon her, and commanded him to goe out vnto Mordecay, and know the matter & cause of his mourning, & why he wēt so clad in sackcloth, who cōming to Mordecay, & vnderstanding the whole matter, brought with him a copy of the letters procured by Haman against her and her people, and delyuered it to queene Ester, with this request from her cousin Mordecay, yt she would presently vpon the receite therof, al other things layde aparte, goe to the King, and make petition and supplycation before him for her peoples safetye and lyues, or else they were al lyke to perishe. So Ester hauing nowe knowledge of this deuillish decree, at the first durst not satisfie the request of her cosin Mordecay: but sent the same messenger Hathach backe againe vnto Mordecay, to signifie vnto him, that forasmuch as there was a lawe, that no man or woman myght presume to goe vnto the King in his priuye chamber vncalled vnder payne of death, but onelye he or she vnto whome the King helde out his scepter, or golden rodde, that therfore shee nowe hauing beene absent the space of thirtie dayes, durste not presume to goe vnto the King vncalled for her lyfe: but was afrayd of that daunger. But when Mordecay receiued this answer from her, he being nothing pleased therwith, but somwhat moued with her too womanly tymerousnes and feare, sent her this word againe by the same messenger, saying: Remember O queene the daies of thy low estate, how thou w [...]s nourished vnder my hand: & think not with thy self O queene, that thou shalt escape, though thou bee in the Kinges house now [...] so hye in his fauour more then all the rest of the Iewes: and knowe that, if thou hold thy peace at this tyme, and dare not speake [Page] vnto the king for the life of thy kinsman and people, that yet comforte and deliuerance shall appeare to the Iewes out of an other place, for God will deliuer his though all other worldely meanes fayle them in their most neede: but thou O Queene, and thy fathers house shall perish. Now then, sith this Haman which is next vnto the king hath giuen sentence of death agaynst vs, call thou therefore vppon the Lorde, and goe in vnto the king, and speake for vs vnto him, and deliuer vs from death, for who knoweth whether thou art called of God to come to this glorye and kingdome, for to deliuer Gods Churche out of these present daungers. Which letter or message, when Ester receiued, shee therewith being touched to farther remorse, sent Mordecay woorde agayne, that hee goe and assemble the Iewes to fast and pray publikely for her, three dayes and three nightes, that God woulde prosper her enterprise as shee and her maides woulde doe, and then shee promised him that shee woulde put her life in daunger, and goe vnto the king vncalled, though it were contrary to the lawe, and if I perishe (quoth she) I perishe: yet will I referre the successe to God, seeing it is for the glorye of his name, and the deliueraunce of his Church.

So Mordecay departed, and did according to all that Hester had commaunded him. And Q. Hester also being nowe in great daunger of death, resorted vnto the Lord, and laying aside all her glorious apparel, shee put on the garments of sighing and mourning, and in stead of precious oyntments, shee scattered ashes and dounge vpon her head: Yea, all the places of her ioy filled shee with teares, and the haires that shee pluckt off. And thus hauing greatly humbled her bodye with fasting, shee made her lamentable petitions by praier vnto God for her peoples deliuerance, as appeareth in the first Lampe. page 46.

And on the thirde day after that the Iewes had begunne to fast and pray, when Ester also had ended her prayers, shee layde awaye her mourning garmentes, and put on her glorious and royal [...] apparell agayne, and decked her selfe goodly after that shee had called vppon God, which is the beholder and fauourer of all thinges, and tooke two handemaides with her. Upon the one shee leaned her selfe as one that was tender and faynt with fasting so long: and the other followed her, and bare vp the trayne of her vesture. And so with a beautifull rose coloured face, cheerefull looke, and amiable countenaunce: but yet with [...]n heauie and troubled soule, sorowful heart, pensiue minde, and weake [Page] body, shee casting off all feare, and putting her onely confidence and trust in God, boldly went in thorow all the doores of the kings palace, till shee came into his priuie chamber, and there stoode before the king, who sitting in his royall throne, shining in all his princely robes of maiestie, as one very terrible to beholde, at the first lift vp his face, and looked fiercely vpō Ester the Q. which so daunted her womāly courage, that it made her presently for feare to fall downe, and being very pale and faynt, shee leande her selfe vpon the head of her mayde that went with her: Neuerthelesse, God turned the kinges minde that he became gentle and meeke, insomuch that hee perceiuing the Queene to faynte and fall downe before him, and being moued with pittie towardes her, carefully leapt out of his throne, and tooke her in his armes, till shee came to her selfe agayne, and then comforted her with most louing woordes, and sayde: Ester, what is the matter? I am thy brother, bee of good cheere, thou shalt not die: for our commaundement toucheth the commons, and not thee, come neere. So Ester founde fauour in his sight, and the king in signe that her comming, was agreeable vnto him, and not to the breache of the lawe: helde out his golden Scepter that was in his hande, and layde it vppon her necke, and kissed her, and sayde, talke with mee. Then sayde shee, I sawe thee O Lorde, as an Angel of God, and myne heart was troubled for feare of thy maiestie, for wonderfull art thou O Lorde, and thy face is full of grace. And as she was thus speaking vnto him, shee fell downe againe before him for faintnesse. Then the king being sore troubled, did all that both hee and his seruauntes coulde, to comfort her: and the king helde out his septer againe vnto her, whiche shee touched and layde her hand vpon the toppe thereof, & then the king sayd agayne vnto her: Be of good comfort Ester, & feare nothing that is done against the Iewes, for our decree shal not touche thee: but tell me what wilt thou Queene Ester? and what is thy request? aske what thou wilt, it shall be granted thee: yea, it shall be euen giuen vnto thee though it bee halfe my kingdome.

Then sayde Ester to the king: nothing O king, but that it woulde please your maiestie, and Haman to come this day vnto the banquet of wine, which I haue prepared: To the which hee with Haman gladely went, according to her desire, and whilest he was banqueting with Hester, he demaunded of her agayne the same question, saying: what is thy petition Ester that it may be giuen thee? Oh quoth shee, if it shal please [Page] your highnesse to giue me my petition, and to fulfil my request, then let my soueraigne Lord and Haman come once agayne to morrow to my banquet of wine, and then I will certifie your grace of all that I require, and declare what thing I demaund. And on the morrowe when the king and Haman were come againe vnto her banquet, he said again vnto the Q. now what is thy petition Ester that it may be giuen thee? aske, and it shalbe performed euen to the halfe of my kingdome. Then the Q. answered and sayd, if I haue founde so much fauour in thy sight O king, to haue my petition granted: then I most humbly beseech thee, graunt mee my life, and the liues of all my people the Iewes, whiche are not onely solde to be bondslaues, (yea I would to God it were no worse, for then I would haue held my tongue) but to be slayn and vtterly destroyed, & that all in one day, which forceth me to speake boldely vnto thee. Who is he, saide the king, and where is the man that dare presume to do such a deed? Oh said Ester, and if it shall please your maiestie to know the truth, our great enemie and aduersary that hath conspired our death, & gotten out this decree against vs, is euen this wicked man Haman here present, whom your grace hath exalted so hie to honor & estimation vnder you. At which words of Hester, Hamans conscience barked, his heart quaked, his body waxed wan & pale, his fleshe trembled, and he was terribly afraid of the king & Queens displeasure. Yea the kings indignation was then so kindled against Haman at this the Q. complaint, that he arose in an anger from the banquet, and went into the pallace garden, in whose absence, Hamā (whose conscience stil accused him) perceiuing that there was some mischiefe a preparing for him of the king for his bloody & cruel conspiracie, fel down at the beds feet or couch wherevpon Ester sate, and made humble request vnto her for his life. And when the king came againe out of the garden, & found Haman fallen vpon the bed where Ester sat, being therby more incensed against him, he very angerly said, what will he force the Q. also before my face? which worde was no sooner proceeded forth of the kings mouth, but it gaue his garde and seruantes occasion presently to laye handes vpon Haman, and to couer his face, as they vsed to doe vnto all that were out of the kings fauour, who forthwith also at the kings commaundement, went and hanged Haman therefore vpon the same Gallows yt he had prepared for to hāg Mordecay, Esters cosin, after whose death, the very same day did the king giue vnto Ester the Queene, all Hamans goodes and landes.

[Page]And Hester to preferre her deare kinsman Mordecay, then tooke good occasion also to let the king vnderstande that hee was her neare kinsman, wherevpon the king tooke off his ring which hee had taken from Hamā, & for the Queenes sake, gaue it vnto Mordecay. And when Ester had thus farre preuayled against Haman, for her owne safetie, shee gaue her cosin Mordecay al Hamans house, as freely as it was giuen her, to his preferment. And afterward, she falling downe prostrate at the kings feete, with teares besought him to graunt her one requeste more, which was that his grace woulde vtterly abolishe the wicked decrees which hee had made for the destruction of the Iewes her people, saying: if it please the king, if I haue founde fauour in his sight, or the thing be acceptable before him, and that I please him, let letters bee written and sent to all his prouinces, to reuoke and countermande the letters of Hamans cruel deuise sent agaynst my people ye Iewes. For els what good will it do me to liue, if I shall suffer & see y• euill to come vnto my people which was pretended? Or howe can I suffer and see the destruction of my kinred? So the king granted her request, and she hauing obtayned the letters of countermande, sealed with the kinges own signet and ring, deliuered them to Mordecay, who with all speede by postes, conueyed them to all the prouinces in Percia and Medea, to the great comfort of the Iewes, and daunting of the enemies. Yea, the king for Esters sake, not onely by the same his letters reuoked the former wicked decree: but also he therein gaue commaundement & leaue to euery Iewe, to kill his enemie that purposed to kill them, by meanes whereof Hamans ten sonnes also amongest diuers others in Sushan, were slayne with the sword before the kings gate, which being known vnto the king, he sayd vnto Ester (because he woulde satisfie her request to the full, and gratifie her to the vttermoste, if it were possible,) Thy countreymen and people the Iewes haue by force of my letters nowe slaine and destroyed, euen in Sushan my pallace, fiue hundred men besid the ten sonnes of Haman: what trowest thou, haue they then done in the rest of my 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 vengeāce as moued wt a zealous desire to see Gods iustiudgements executed against his enemies, sayde [Page] vnto the king, if it please ye king, let it be granted also to ye Iewes y• are in Shushā by decree, yt it may be lawfull for them to hang vp the dead corpes or bodies of Hamans ten sonnes vpon ye selfe same gallowes or tree with their father, which her request the king also not so willingly grāted, but it was as diligētly executed accordingly by ye Iewes: who for ioy of that victory of their happy deliuerance, kept ye 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 ye Lord, calling thē 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 ye harlot, at the last became ye 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, ouerthwa [...], turned, turning, dwelling, wayfaring, delay, &c.

[Page]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 ye space of 10. yeres & in the yere of of ye 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 ye 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 Abrahā, being thē 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 [Page] 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 whō 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 ye children of the spirite: for Hagar or Sinai, saith S. Paul to the Gal. 4.24. is a mountain in Arabia, bearing ye 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 ye fleshe, nor of ye Sinagog, which is a seruāt vnto the law. So whē ye 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 cō tention arose between Sara and Hagar her maide about their children: for Sara perceiuing Ishmael Hagars sonne to be a mocker & despiser of her son Isaak, wt the apostle Paul to the gal. 4.29. calleth persecutiō, would not suffer Ismael to keepe cōpany wt her sonne Isaak, but made her cōplaint vnto Abrahā, saying: cast out this bond womā & her sonne: for the sonne of the bond woman shal not be heire with my sōne Isaak, which thing, though it were grieuous vnto Abraham to do, because hee tenderly loued Hagars sonne Ishmael: yet being cōmanded by God to followe his wife Saras counsel therin, yt rather for yt the promised seed should be counted from Isaak, & not from Ishmael: & also being cōforted by God yt 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 vpō 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 whē she saw no remedy but yt 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 [Page] 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 ye wildernes of Para [...], 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, [...]igni. g [...]acions or mercifull, his grace, or fauour, gracious Lady, fauourable, freely giuing, res [...]ng, &c.

She was the wife of Elkana an Ephrathi [...]e: who beeing coupled with a mate called Penennah, or Fenenna that was very fruitful, & she her selfe long barren & without child, yet because Hāna 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 [...]brayding her & casting her in the teeth wt her barrēnes: yea as oft as [Page] 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 petitiō that thou hast asked. And (she knowing that ye 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 [Page] 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 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 ye 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 ye 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, [Page] Zereth, Iezohar, and Ethnan. 1. Chro. 4.5.7.

Herodias, signifieth the glory of the skin, or the boasting or glorying in skinnes [...] 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 thē all, he could not find one helper meet for Adās society, said: It is not good yt man should be himself alone, I will make him an help meet for him, & so ye Lord vpō ye 6. day of the worlds creatiō, caused an heauy sleep to fal vpō Adā, & 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. [Page] 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 shalbe 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 yt marriage requireth a greater duetie towards our wiues, and likewise the wife to the husband, then otherwise we are bound to our Parēts [...] therfore (said God) shal man leaue his father & mother, and shal cleaue to his wife, and they shalbe 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 ye gardē of pleasure called Eden, or Paradise, Sathan enuying their felicity, as he can change himselfe into an Angel of light: so did he now [...]irst abuse the wisedome and subtilty of the serpent, the subtilest beast in the field: and making the serpent his instrument, he went and spake in the serpent vnto the woman and sayd: yea, hath God indeed sayd, ye shall not eate of euery tree of the garden? And the woman aunsweared the serpent, saying, We eate of the trees of the garden, but of the fruit of ye 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) say [...] vnto the woman, ye shall not dye at all. But GOD doth know that when ye shall eate thereof your eyes shalbe 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 ye 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 whō 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 [Page] immediatly the eyes of them both being opened, they knew that they were naked, and began to feele their miserie: but yet starting frō 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 mā 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 and [...] 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 [Page] 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 shalbe 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 commandemēts in Adam and Eue, was ye 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 chāged 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, [Page] 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 cōceyued 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 [...]layne. Gen. 2.3.4.

Hodesh or Hodes, signifieth a moneth, a newelty.

She was one of the wiues of Shaharaim, whō he tooke after he had put away his 2. other wiues, Hushim & Baara, which Hodesh bare vnto him diuers sōnes yt became great mē in ye 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 partitiō as coheires or partners for want of heire male, and who was afterward maried to one of her vncles sonnes, of ye 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, ru [...]f.

She was the wife of one Shallum the sonne of Tikuah, the sonne of Harhas keeper of king Iosias wardrop. And being a Prophetesse dwelling in Hierusalem in the colledge or place called the house of doctrine, which was neere to the temple, and where the learned assembled, to intreate of the scriptures, & the doctrine of the Prophetes. Iosua the king of Iuda, vpon a time, that is in ye 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 mē of his counsell vnto this womā Hulda the Prophetesse, to cōmune 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 [Page] 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 shalbe 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 inhabitāts 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 frō the prophe [...]esse & told the king what she said. 2. King. 22.14.

Hushim or Husim signifieth hasting, holding peace, geuen to pleasu [...]e.

She was one of the wiues of Shaharaim of the tribe of Beniamine, who bare him two sonnes called Ahitub and Elpaal, and afterwarde with her mate Baare was put away from her husband. 1. Chro. 8.8. 11.

I

Iael or Iahel signifieth a Do, or ascending or going vpward, a smal Deare, a Roe, a Hynde, the match of hart and hynd, beginning.

She was the wife of one Hebar a Kenite, which was of the children of Hobab Moses father in law: and being a stranger yet worshipped the true God, and ioyned with Israel in all things. And when Iael in the yeere of the world 2766. had heard of the great ouerthrow of Sisera, and how he fled and was comming towards her tent for succour, she went out and met him saying: Turne in my Lord, turne into me, and feare not: so he being come into her tent or house, asked her a litle water to quench his thirst, and she brought him a bottell full of mylke. And when he had well drunke thereof, he laide him downe to sleepe, and as she was couering him with mantles and clothes, he prayed her to goe and [...]tand at the dore of her tent, and whosoeuer doth come and aske for any man [...] say (I pray thee quoth he) there is no man here. And [Page] 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 frō 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 p [...]wer of the Lord.

She was the wife of Amaziah king of Iuda, and the mother of Uzziah called also Azanah king of Iuda. 2. King. 15.2. 2. Chro. 26.3.

Iehoaddan or Ioadan or Ioiadan, sig. the Lordes delight, the Lords plea [...]ure, the Lords good season.

She was the wife of Ioash king of Iuda, and mother to Amaziah king of Iuda. 2. King. 14.2.2. Chro. 25.1.

Iehoshabeath or Iehosheba, or Iehosabeth, Iosabeth, or Iosaba, sig. the fulnes of the Lord, the Lordes othe, or the seuenth of the Lord, endewed.

She was the daughter of king Ioram, or Iehora king of Israel, & sister to Ahaziah, wife to Iehoiada ye high Priest or Bishop of ye 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 [...]ēnant of that stocke: whervpon she went and tooke Ioash the youngest sonne of Ahaziah her brother, and stole away her young nephewe frō among the kings sōnes that were appoynted to bee slayne: & hid both [...]im and his nurse in her owne bedchamber with her husbands counsel, [Page] and kept him from slaughter in the chamber where the Priests did lye, neere the house of the Lorde, the space of sixe yeeres, so that he perished not with the rest of his brethren: but after became king of the land, and deposed his grandmother Athalia, as appeareth in the life of Athalia 2. King. 11.2.2. Chro. 22.10.

Iehudiiah or Iudaia, Iudea (or Iudaea) sig. praysing, graunting, or acknowledging the Lorde.

She was the second wife of Ezrah, and bare vnto him three sonnes, Geret the father or Prince of Gedor, & Hebar the Prince of Socho, & the 3. Iekuthiel the Prince of Zanoah. 1. Chro 4.18.

Iemimah or Diem, sig. beautifull as the day, or of long life.

Shee was one of the three beautifull daughters of Iob, which God gaue him after his fall, vnto whome also with her sisters Keziah and Kerenhappuch hee gaue an inheritaunce among hir brethren. Iob. 42.14.

Ierushah or Ierusa, sig. Banishment, or inheritaunce.

She was the daughter of Zadock the hie Priest, and wife to Uzziah or Azariah king of Iuda, to whom she bare a sonne called Iotham, that after the death of his father, was a good king of Iuda. 2. King. 15. 33. 2. Chro. 27.1.

Iezabel or Iesabel, or Isabell sig. an Iland, or habitation, a dweller with, a vaine flud, an issue of blood, or issuing blood, where is the dunghil, the Iland of the dwelling. Woe to the dwelling, the Ile of the dunghill, woe to the dunghill.

She was the daughter of Eth. baal king of the Sidonians, & wife to Ahab the sonne of Omri king of Israel, to whom she bare 2. sonnes called Ahaziah and Iehoram afterwards kings of Israel also. This Iezabel being a wicked woman, and vile idolatresse, not onely entised and pricked forward her husbande Ahab to all kinde of wickednesse, strange idolatry, and cruell persecution: but also her selfe slue the prophetes of the Lord & destroyed them, and most ragingly persecuted Eliia the Lordes Prophet, for destroying Baals priests whom she made so much of, and sent a messenger vnto him with threatning words, saying: The Gods doe so to me (quoth she) and more also, if I make not thy life Elia, like one of their liues whom thou hast slayne, by to morowe this time. Wherevpon the good Prophet was fayne to flie away frō her into the wildernes, where he remayned by her cruelty in great perplexitie & sorow til the Lord comforted him. Moreouer, when shee perceiued the sullen sadnesse, and inward fretting of Ahab her husband, [Page] and vnderstood the cause thereof to be for nothing els but for that hee could not haue his inordinate appetite satisfied, and Naboths vineyard graunted vnto him to make him a garden at his request, she came to her husband lying languishing and fretting for anger vpon his bed, & sayd vnto him: Why is thy spirite so sad that thou eatest no bread? Doest thou now gouerne the kingdome of Israel? Thou knowest not I perceiue what it is to reigne & be a king, for if thou didst, thou wouldest cō mand thy subiects, & not intreate them? Up therfore, & eate bread, & be of good cheere, for I will geue thee the vineyard of Naboth the Iezre [...]lite. So in the yeere of the world 3224. shee wrote letters in Ahabs name, and sealed them with his seale, and sent the letters vnto the Elders and nobles of the citie, the contents of which letters was this: Proclaime a fast, and set Naboth among the chiefe of the people, and set two wicked men before him, and let them witnesse against him, saying: ‘Thou didst blaspheme God and the king, then carrie him out, and stone him, that he may die.’ Which letters when the Elders had receyued, they like wicked worldlinges. obeyed rather the wicked commaundementes of this wicked Princesse: then the iust lawe of God, who willeth not to consent to the shedding of innocent blood: and did as Iezabell had written in the letters sent vnto them, and hauing thus truelly without all equitie vnder colour of lawe put innocent Naboth and his sonnes to death, they sent Iesabell worde therof: who so soone as shee heard thereof, went to her husband lying languishing on his bed, and sayde, vp now (man) and take possession of Naboths Uinyarde for nought, which he before refused to giue thee for money: for beholde he as a trangressor of the lawe is stoned to death, and all his sonnes that should inherite it, and resist thy purpose by clayming possessiōs: which she did that her husband might enioy it the more quietly. With which newes Achab being reuiued, straight wayes arose and went to take possession of Naboths vineyarde, as his wife counselled him: but as he was in the Uineyarde taking possession, God sent his Prophete Elia vnto him, whiche reprooued Achab and his wife with terrible threatninges of Gods iudgementes, saying, first to Ahab. Hast thou killed and also gotten possession Ahab, or doest thou thinke to haue any aduauntage by murthering of the innocent? Uerilye thus sayeth the Lorde, I haue seene yesterday the blood of Naboth [...]nd the blood of his sonnes, and I wil render it thee in this fielde: [Page] therefore in the place where dogges licked the blood of Naboth, euen there shall dogges licke euen thy bloud also, because thou hast shed innocent blood and solde thy selfe to worke wickednesse in the sight of the Lorde, &c. And also as concerning thy wife Iezabel, thus sayeth the Lorde of her: that forasmuch as she whose nature or kynd shoulde haue abhorred all tyrannie, and ben moued and inclined to all pitie, mercie, and compassion, hath contrariwise geuen and horrible example of most monstrous crueltie in womenkinde, and not onlie geuen wicked counsell to her husband to become a vile Idolater, and cruel murtherer: but also ben as one that geueth her selfe wholly to serue all maner of sinne: therfore the dogs shal eate her also in the field, or by the wall of her pallace in Iezreel, & there shall be none to burie her. With terrible words of the Prophet when Ahab heard, he rent his clothes and repented his sinnes in dust, ashes, and sackcloth, which caused the Lorde by and by to haue mercie vpon him, and to turne the euill from him vnto his sonne Iorams dayes. But as for Iezabel the holie Ghost maketh no mention that euer she blushed at the matter or once repented of her villanny: but went on stil in her Idolatry and abhominable life, during her husband Ahabs raigne, & the raigne of Ahaziah and Iehoram her two sonnes. Insomuch, as when her sonne Iehoram was sicke of wounds & an hurt that the Aramites had geuen him, God raysed vp Iehue to bee king, who being made an instrument of God to execute his foresaide iudgements against the house of Ahab ye king to auenge the blood of his seruauntes the Prophetes and seruaunts, shed by the hand of Iezabel: He conspired against Ioram, who meeting Iehue in the fielde of Naboth the Israelite, demaunded of Iehue, saying: comest thou peaceably Iehue? But Iehue being furiously bent to execute Gods vengeaunce against Ioram, and his mother Iezabel, aunsweared Ioram, what hast thou to doe with peace? the whoredomes of thy mother Iezabell, and her witchcraftes are yet in greate number: and with that Iehu shotte Ioram quite thorowe his hearte, as he fled from him, so that he fell downe dead in his chariot. And after Iehu had caused the dead corpes of Ioram to be put and cast in the field of Naboth, to fulfil the word of the Lord against Achab, whiche was nowe first accomplished in his sonne Ioram, after this iudgement of God (I say) executed vpon ye sonne for imitating the sinnes of his father Achab & mother Iezabel: Iehu went towards Iezreel to do ye like iudgement in reuenging of Gods cause vpon the mother Iezabel that lay there.

[Page]But she being of an hauty and cruell nature, persisted still in her impietie & impudencie, and fearing Gods iudgementes nothing at all, so soone as she heard of Iehues comming towardes her, because shee would still retayne her Princely state & dignitie, paynted her face, tyred her head, & trimmed her selfe in gorgious aray: And so laying thus be paynted & bedecked, looking out of her chamber window, as Iehue entred in at the gates, she cryed out vpon him, and called him traytour, and reuiled him with these wordes, saying: Had Zimry peace that slew his maister Elah? 1. Kin. 16.10. as if she should haue said, can any traytour or any that riseth vp against his superior haue good successe? Noe, neither cāst thou Iehu prosper in this thine eger enterprise. But forasmuch as this was Gods determination, that Iesabel also should be dismaide, Iehu then forthwith lifted his eies to the windowe, and cried aloude to her guarde and men of her chamber, & said, who is on my side, who? With that two of her own Eunuches of chief seruants looked out vnto Iehu, and he said vnto them, cast her downe, & they at his cōmandement straight waies tooke her in their armes, & with such violence cast her downe out of her window (as she lay vaunting her selfe and rayling against Iehu) that she was dashed all to peeces, & so miserably died with the fal, who being thus dead, Iehu also besprinkled her blood vpō the wall & vpō the horses, and trode her delicate corpes vnder his horses feet. Which he did by the motiō of gods spirit, that her blood should be shed, who had so often shed the blood of innocents, to be a spectacle and example of Gods iudgementes to all tyrauntes, oppressors, & idolatrous persecutors. And when Iehu was entred into her house and had well refreshed himselfe with meate and drinke, he beyng willing yet that she shoulde haue had the honour of buriall: sayde to some of his men, Go, visit you yonder cursed woman and bury her, because she is a kings daughter. But when they came to take her vp to be buried, they found no more of her body left but the scull, and the feete, and the palmes of her hands, (for the dogges had eaten the rest:) wherof Iehu being aduertised, he thē sayd, now is ye 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 shalbe as doung vpon the ground in ye field of Iezreel, so that none shall say, This is Iezabel, this was done in the yeere of the worlde 3240. And this we may see Gods iudgemēts doth & shal appeare euē in this worlde agaynst them, that suppresse his woorde and persecute his [Page] 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 ye minister or Angel of the church of Thiatyra, for that some among them imitating her strange religion, and tyranny, and both spirituall and corporall whoredome, exhorted them to repentance, saying thus, I know thy works, thy loue & seruice, faith and pacience, &c. Notwithstanding I haue a few thinges against thee, namely this, that thou sufferest the woman Iezabel, which calleth her selfe a Prophetesse, to teach & deceiue my seruants, to make them commit fornication, & to eate meate sacrificed to Idols. And I gaue her space to repent of her fornication, and she repented not: behold I will cast her into a bed & them that commit fornication with her into great affliction, except they repent them of their works. And I wil kill her children, that is, them that followe her wayes with death, and all the Churches shall knowe that I am he which search the reines and hearts: and I wil giue vnto euery of you according to your works. Reuel. 2. 18.20. &c.

Ioanna or Iohanna sig. the grace or fauour of the Lord, or the Lordes gifte, or mercie.

She was the wife of one Chusa, Herodes steward, and a godly woman, who with Susanna and many other godly women conuerted to the faith of Christ, ministred liberally vnto Christ & his Apostles of her substēce whilest he liued here on earth. And after Christ had suffred his passion, she went with Mary Magdalen, & Mary the mother of Iames & other women, to seeke Christ at his sepulchre: And being told of the Angels that he was risen and not there, she with the rest returned frō the sepulchre to the Apostles, to bring thē tydinges of his resurrection. But the newes or thing seemed vnto the Apostles, to be but a feygned or made thing of the womens owne heades, and therfore beleeued them not at the first report. Luke 8.3.24.10.

Iochabed or Iocabeth, sig. glorious, the Lordes glorie, sage, weightie, where is gaynesse, she is sage or graue.

She was the daughter of Leuy, borne in Egypt, & sister to Gershon, Koah & Merari, and after she became the wife of Amram (or Amaramis after Couper) her brother Koaths sonne (which kind of marriage [Page] was afterward in the Leuiticall law, Leui. 18.12. forbidden) vnto whō she bare three notable mēbers of Gods Church, to wit, Aaron, Moses, & a daughter called Miriam. And when she bare Moses in Egypt, and was commaunded by king Pharao to cast him in the riuer to be drowned, as all the Hebrewes among the Egyptians were: Iochebed seeing that Moses her sonne was a very faire and proper child, with a good faith in God, not fearing the kinges commaundement, went and hidde him the space of three monethes: but when she could no longer hide him on the land, she in the same faith in God, tooke an Arke or Cradell made of wicker or of reede, and daubed it with lome, slime and pitche, and layd the child therein, and put it among bulrushes by the riuers brinke: committing her childe to the prouidence of God, whom shee could not keepe from the rage of that blooddy tyrant. So whilest Miriam her daughter & his sister stoode a farre off, watching what would become of the child her brother: Behold it happened that the daughter of the same tyrant Pharao, came to wash her selfe in the riuer, whilest her maydens walked along by the riuers side: and being come to the banke, she saw the arke among the bulrushes, and sent her maydes straight to fetch it, who brought the arke vnto her, and she then opened it in the presence of her maydes and his sister, and finding the child in it, sayd, surely this is one of the Hebrues children: and she hearing the babe weepe and cry for sustenance, had compassion on it and was moued with pitie towards it. Wherevpon his sister Miriam being come neere vnto them to see the euent, said vnto Pharaos daughter, shall I goe and call vnto thee a nurse of the Hebrue women to nurse the child for thee. Yea (quoth Pharaos daughter) goe thy way. So the mayd his sister went and called this Iochebed the childes mother and hers, to whom Pharaos daughter committed the childe to nurse saying, take this childe away and nurse it for me, and I will reward thee. Then Iochebed tooke her owne child and nursed it, and so was Moses preserued from perishing by water, as the king had cruelly commanded. Wherby we see that mans counsell cannot hinder that which God hath determined shall come to passe, nor destroy that which he wil haue saued. So when the child was well growen in age, Iochebed brought him vnto Pharaos daughter, who made him her adoptiue sōne, & called his name Moses, because (sayde she) I drew him out of the water. Exod. 2.1.6. [...]0. Num. 26,59:

[Page] 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 vpō her house to pray in, & put on sackcloth, & her widowes apparrel, & fasted al the dayes of her widowhood, saue the day before ye Sabboth, & the Sabboth, & the eues & feasts, or solemne dayes, yt 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 Be [...]hulia where she dwelt, of whose huge host & mightie power the Iewes and Citizens of Bethulia were so sore afrayde, that they wist not what to doe, for he hauing layde siege vnto the citie 34. dayes, had in that time destroyed all the water conduits, so that they must eyther starue or yeeld of force. Wherevpon the people with one consent, men, women & children, ran to Oseas the hie Priest, and chiefe elders of the city, & cryed out vpon thē to yeeld, & giue ouer the citie to Olophernes in time, least they al perished through their negligēce, 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 yt 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 [Page] 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 [Page] 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 manye tribulations, was found a louer and friende of God. So was Isaak, so was Iacob, so was Moses, and all they that pleased GOD passed stedfast in fayth through manifolde troubles: but they that receiued not their temptations with the feare of God, but put them selues forth with impatience and murmuring against God, peryshed of the destroyer, and were slaine of serpentes. And therefore, seeing the Lorde hath not tryed vs, as he did them to the examination of their hearts, neyther doth hee take vengeance on vs: we also should not vndertake to be reuenged for the thinges that are done vnto vs: but to consider that al these punishments are farre lesse then our sinnes and misdeedes, and beleeuing that this correction commeth vnto vs, as to the seruants of God, for our amendment and instruction, and not for our destruction.

Thus her eloquent and godly oration being ended, Ozias the chief gouernour, then to her great commendation sayde vnto Iudith, as followeth: All that thou hast spoken, thou hast spoken with a good heart, and it is true, and there is no man can reproue or resist thy words. For it is not to day that thy wisdome is knowne, but from the beginning of thy lyfe haue we knowne thy wisdome: for the deuise of thine heart is good: but the people for very thirst compelled vs to make that oth and promyse vnto them which we may not transgresse. Therefore now pray thou for vs vnto God, because thou art a holy woman, & fearest God, yt the Lord may send vs rayne to fil our cesterns, yt we faynte no more. Unto whō Iudith replied & said vnto Ozias & the rest of the gouernours: seeing ye know yt my words are of God, thē heare me, & proue my counsaile & deuise, I pray you, if it be of God: for I will do a thing, which shalbe declared in al generatiōs to ye childrē of our nation, & beseech yee God for me, yt he wil bring my counsaile & deuise to good end. Thus haue I deuised: ye shal stand this night in the gate before the [Page] porte gate of Bethulia: And I wil go forth with Abra my handmaiden, and pray ye therefore vnto God, yt he will graciously visite and remember his people Israel by mine hand, and deliuer the citie from the enemies, within these fiue dayes that ye haue promised the people to deliuer vp ye citie. But as for ye act or thing that I goe in hand withall, aske ye no questions of it, nor make further enquirie of me: for I will not declare it vnto you, till God haue finished that I doe, & till I bring you word agayne, do ye nothing els but pray, pray vnto the Lorde our God for mee. Then Ozias the prince of the people of Iuda, with the rest of the Elders, said: hoe Iudith, Go thy way in peace, the Lord God be wt thee, & before thee, to take vengeance on our enemies. So taking their leaue of Iudith, they returned from the tent, and went from her agayne euery man to their wardes.

Nowe when the gouernours were gone their way, thē Iudith went into her secret closet, and there clothed her self with sackcloth, strawed ashes vpon her head, and fell down vpon her face before the Lord. And about the time that the incense of the euening was offered in Ierusalem in the house of ye Lorde, she cried vnto the Lord wt a loud voice, and made her humble prayers for the deliuerance of her people, saying: O Lord God of my fathers, &c. as it is in the 1. Lampe if vi [...]. page .41.

And whē she had left off to crie vnto ye Lord, & had made an ende of al her prayer, she rose vp from the place where she had fallē downe & lien flat before ye Lord: and called her maid Abra, & wēt down into her house, in the wt she abode in ye sabbath daies, & feast daies, & whē she had put off the sack or hairecloth [...] & layd away the garmēts of her widowhood: shee washed her body, anointed her selfe with precious ointmēts & things of sweet sauour: braided, platted, & dressed ye haire of her head, & put attire vpō it, & put on her garmēts of gladnes, wherwt she was clad during the life of Manasses her husbād: also she put on slippers vpō her feet, bracelets, spanges, & sleeues vpon her armes, eareringes, and finger rings, and decked her selfe brauely with all her best ornamentes and aray, to allure the eyes of all men that shoulde see or beholde her, which she did not for any volup [...]uousnes, or pleasure of the flesh: but of a right discretion & vertue. Then she gaue her maid Abra also a bottle of wine, a pot of oyle, & filled a scrip wt flowre, and wt drie figs, & fine cakebread & cheese: al which being lapt vp together, and put in her maids lap, she went her way forth to ye gates of the citie of Bethulia, & founde standing there Ozias & the ancients of the citie, waiting her comming as [Page] shee had before counselled them. Who seeing Iudith thus gorgiouslye attyred and chaunged, they as men astonished, merueyled greatly at her wonderfull beautie: for the Lorde had encreased her farenesse, and giuen her a speciall beautie, so that shee was exceeding amiable and well fauoured in all mens eyes, and they asking no questions at her: but making their prayer vnto God for her, let her goe, saying, The Lord God of our fathers giue thee grace and fauour, and with his power performe & accomplish all the deuices and enterprises of thine heart, to the glorie of the children of Israell, and to the exaltation of Ierusalem: that Ierusalem I say may reioyce ouer thee, and that thy name may bee in the number of the holy & righteous, And all they that were there afterwardes, saide with one voyce, So be it.

Then after their prayer ended, Iudith saide to Ozias: Commande the gates of the citie to bee opened vnto mee, that I may goe foorth to accomplishe the thinges whiche you haue spoken vnto mee. So the gates being opened at her request: shee tooke her leaue of the people, and with her maide Abra, wente out in the night: the people still persisting in heartie prayer for her, and beseeching the Lorde to bee her defence, and well to performe the deuice of her heart, that they myght safely, and ioyfully receiue her presence agayne, and so committing her to God, shutte the gates, and looked ouer the walles after her, so longe as they coulde see her. And as she was gone past the mountaynes, and kept her way straite in the valley, it happened that about the spring of the day: the first watch and spies of the Assyrians mette with her, and tooke her, and asked her saying: of what people art thou? and whence commest thou? or whether goest thou? And Iudith answered, I am a woman or daughter of the Hebrewes, and am fled from them: I know they shall bee giuen you to be spoyled and consumed, because they thought scorne to yeelde them selues vnto you, that they might finde mercie in your sight. Therefore haue I deuised by my selfe after this maner, I will go before the prince Olophernes, the chiefe captayne of your armie, and tell him all their secretes, & will shew him ye way how hee may come by them, and winne their citie without the losse of body, or life of any one of his men.

Nowe when the men had pondered her woordes, and considered well her beawtie, her coūtenāce & fayre face: they were astonied, & wondering greatly at her excellēt beauty, they put her in good cōfort of her life, saying: Thou hast saued thy life by finding out this deuice, and making [Page] hast to come before our Lord. Now therefore come with vs to his tent, and some of vs shall conduct thee till they haue deliuered thee into his hande. And when thou standest before him, bee not afrayde in thine heart: but showe vnto him what thou hast to say, and be thou sure, hee will intreat thee well. So they set her and her mayde in a chariotte, and beeing accompanied with an hundered men, brought her to Holophernes cent: where by reason her comming was bruted among the pauilions, or tentes of his souldiers, there was such a running too and fro to see her, that they came and stoode rounde about her as shee stoode without Olophernes tent, merueiling at her beawtie, and wondred at the children of Israel, because of her feature, comely, and goodly personage: insomuch, as euery one being immediatly ouercome & taken with her beawtie, sayde one to another, who woulde dispise this people of the Iewes? that haue amonge them such goodly and fayre women. Should we not by reason fight agaynst them for these women if for nothing els? surely it is not good that one man of these bee lefte: for if they shoulde remayne, they might deceiue the whole earth. So when Olephernes was aduertised of her comming, and that shee stood without his tent, wayting to speake with him, hee sent his garde and seruauntes for her, who brought her neere vnto his tent doore: where he lay very stately vpon his bed vnder a canopie, whiche was wouen with purple, and golde, and emeraldes, and precious stones: and when his menne wente in and tolde him that Iudith was come: Olophernes came forth vnto the entrey of his tent lighted with Lampes of siluer (because it was in the night) carried before him, to meete her and welcome her. And when Iudith was come before him: he no sooner saw her, but immediatly he was ouercome and rauished with her beawtie: for both he and his seruants marueiled all thereat. So Iudith looking wishly vpon him, and being somewhat abashed at the first with his maiestie, shee fell downe vppon the earth as one almost dead for feare, and being reuiued agayne, did reuerence vnto Olofernes: and his seruants tooke her vp agayne at his commaundement.

Then saide Olofernes vnto her, woman, bee of good cheere, and feare not in thine heart: for I neuer hurt any that woulde serue Nabuchadnezer, ye king of al the earth. As for thy people, if they had not despised mee, I would not haue lift vp my speare against them, but they haue procured these thinges vnto themselues. But tell mee now, what is the cause that thou art fledde from them? And wherefore thou art [Page] come vnto vs? For if thou be come for safegarde and succour: then bee of good comfort, thou shalt liue from this night and hereafter: for none shal hurt thee, but intreat thee well as they do the seruants of king Nabuchadnezer my Lord. To whom Iudith made answere on this wise, saying: ‘Sir (quoth Iudith) if thou wilt receiue the words of thy handmaid, & suffer thine handmaid to speake in thy presence, I will declare no lye vnto my Lord this night: And if thou wilt followe & do after the wordes of thine handmaide, God will bring the thing perfectly to passe by thee, and my Lord shall not fayle of his purpose. As Nabuchadnezer king of all the earth liueth, and as his power is of force: who hath sen [...] thee to reforme and punishe all persons, that goe wrong, not onely men shall bee made subiect to him by thee: but also the beastes of the field, and the cattell, and the foules of the heauen, shall liue by thy power vnder Nebuchadnezer, and all his house.’ For wee heard of thy wisedome, of thy prudent spirit and actiuitie doe all people speake: yea, it is declared & bruted through the whole earth, that thou onely art good, excellent, and mightie in all the kingdome, and of a wonderfull knowledge in the feates of warre. For as concerning the matter which Ach [...]or whom thou banished thine armie, did speake in thy presence, and gaue counsell vnto my Lorde to make search whether the people of the Iewes had sinned against their God or no. It is manifest and true, and wee haue heard of his words, for the men of Bethulia did take him, and hee declared vnto them all that hee had spoken vnto thee concerning vs, and the people of Israel. Nowe thrrefore, least my Lorde should bee frustrate and voyde of his purpose, and that death may fall vppon them, and that they may bee taken in their sinne whiles they prouoke their God to anger, which is so oft times as they doe that which is not beseeming. Yea, this is playne & of a suretie, that our God is so wroth with vs, by reason of our sinnes, that he hath she'wed by his Prophetes vnto the people, how that far their sins he wil deliuer them ouer vnto ye enemie. And for as much as the childrē of Israel know that they haue so displeased their God, they are sore affrayde of thee: yea, and suffer great hunger also at this present: For want of drinke they are in a maner as dead men: for because their victualles fayle, aud their water is wasted, they haue in their extremitie determined to slay their cattel that they may drinke the blood of thē, & are purposed to consume all things yt God hath forbiddē thē, to eate by his lawes. Yea they haue purposed to spēd ye holy things of their God, which he hath forbiddē thē to touch, as the first fruits of ye wheat, & the tithes of the wine, & of the oyle which [Page] they had reserued & sanctified for the priests that serue in Ierusalem before the face of our God, the which thing it is not lawfull for any of the people to touch with their handes. Moreouer, they haue sent to Ierusalē (because they also that dwel there haue done the like,) such as shoulde bring thē licence frō the Senate, and whē they shal bring thē word, thē they wil do it, & they shalbe giuen thee therfore to be destroyed the same day. For if they do these things it is a playne case that they must needs be destroyed.

Wherefore I thine handmaid knowing all this, am fled frō thē to shew thee these things, for God hath sent me to worke a thing wt thee, whereof all the earth shall wonder, & whosoeuer shal heare thereof. For I thy handmaid feare God, & worship the God of heauen day and night. And nowe I pray thee let me remaine with thee my Lord, & let thy hādmaid go out in the night into the valley, & I wil there pray vnto God that he may reueile vnto mee whē they shall commit their sinnes, and when he wil reward them with punishment for their iniquities, and that I may shew it there vnto thee: & then maist thou go forth wt all thine armie, for there shalbe none of thē yt shal resist thee. And I will lead thee through the mids of Iudea safly, vntil thou come before Ierusalem, & I will set thy throne in the mids thereof, and thou shalt driue them as sheepe that haue no shepheard, and there shal not so much as a dogge barke against thee. For these things haue bin spoken and declared vnto me, according to my foreknowledge, & by the prouidence of God. And for so much as God is displeased with them, he hath sent me to tell the same.

These her wordes so greatly pleased Olophernes, & all his seruants, that they marueiled much at hir wisedom, & said one to another: There is not such a womā in all ye world, both for beauty of face, fauour in coū tenance, & wisdome of words. And Olophernes being far in loue wt her beautie, said vnto Iudith, God hath done well in this, to send thee before the people, yt thou maiest giue them into our hands, & bring destruction vpon thē yt despise my L. Nebuchadnezer, neyther can I chuse but commend thee Iudith, for thou art both beautiful in thy colours, & witty in thy speech. And now forasmuch as thy promise is good, if therfore thou do as thou hast spoken, & thy God performe it vnto me: surely thy God shalbe my God also, & thou shalt be excellēt & great in the court of Nabuchadnezer my L. where thou shalt dwel, & thy name shalbee renowmed & spoken of throughout the whole earth. And wt yt he cōmāded his mē to bring her in & lodge her in the tent where his treasure was laid. [Page] and charged them that they should prepare & appoint her diet of ye same meates and wines from his owne table. But notwithstanding, Iudeth tolde the king, I may not as nowe eate of thy meates and drinkes, (quoth she,) least there shoulde bee an offence founde to be committed by mee, and so I displease my God: therefore giue no charge concerning my dyet: for I can suffice my selfe with the thinges that I haue heere brought with mee in my scrippe and bottelles. Yea quoth Olophernes, but what if these thinges wt thou hast brought shoulde fayle thee, howe shoulde wee giue thee the like, for there i [...] none with vs of thy nation? O my Lorde quoth Iudith, take you no thought for my victualles. For as thy soule liueth (my Lorde) thine handemaide shall not spend all those things that I haue, before the Lord woorke by mine hande the thing that I haue determined, and deuised.

Then his seruauntes brought her into the tent whereas he had appoynted her. And as shee was gone in, shee desired of Olophernes that shee might haue leaue to goe forth by night, and before day to praye, and to make intercession vnto the Lorde. And being licenced of Olophernes so to doe, who commaunded his chaumberlaines and garde that shee shoulde goe out and in at her pleasure to pray vnto God, and that they shoulde not stay her. Shee went into the tent, and there slept with her maide vntill midnight, and then arose at the morning watch, and went in the night season foorth of the campe into the valley of Bethulia, and there washed her selfe in a fountayne, euen in the water by the campe, and when shee came out, shee prayed vnto the Lorde God of Israel, that he woulde direct her way, and prosper her enterprise, to the exaltation and deliuerance of her brethren his people.

And so shee returned, and remained pure, fasting all day in her tent, vntill she eate her meat in the euening. And thus did Iudith remayne pure and cleane in the campe, and vsed in the night season to go out and in to wash her selfe, and to pray for the space of three nightes together: and in the fourth day, it came to passe that Olophernes (by Gods prouidence) made a great feast or supper to his owne seruaunts onely that attended about his person: but called none of them to the banquet that had the affayres of warres in hand. And sayde to Bagoas his Eunuch or chamberlaine, goe thy wayes, & by counsel perswade this Hebrewes woman Iudith which is with thee, that shee bee willing to come and eate and drinke with vs, and to consent to keepe companie with vs: For it were a shame for vs, to let such a woman alo [...]e, & not talke with [Page] her, and if wee doe not allure her she will mocke vs, and laugh vs to scorne, that shee were come from vs vnmedled withall. Then went Bagoas vnto Iudith, and saide, let not this faire maid and good daughter bee afraide, or make difficultie to goe in to my Lorde Olophernes, that shee may bee honoured in his presence, and to drinke wine with him ioyfully, and bee meerie with him, and to bee intreated as one of the daughters of the children of Assur, which remaine in the house of Nabuchadnezar. Then Iudith being right glad of that oportunitie, perceiuing in her heart, that the Lorde by his mightie prouidence had wrought this as a meane for her, the better to bring her deuice to passe to his glorie and her peoples deliuerance, and to the enemies ouerthrow: answered Bagoas, & said: Who am I that I should now gainesay my Lord? Surely whatsoeuer pleaseth him, and seemeth best vnto him, I will doe it speedilie, yea, it shall bee my ioye vnto the day of my death, and I shall thinke it well doone as long as I liue, to gratifie him in any thing I may.

So Iudith arose, and tyred her selfe with her gay apparrell, and with the ornaments of women, and her maide Abra went and spred the skinnes (which shee had receiued of Bagoas for her daylie vse, to sitte and eate vpon) all along on the grounde, ouer against Olophernes Tent, and for her mistres to goe vpon. Nowe when the messenger had brought Iudith to Olophernes, and she sate downe before him, his heart was presently rauished with her, and his spirite by and by was moued and rauished with her beautie, insomuch that he brent in desire towardes her, and coueted her companie greatlie: for hee had waited for the time to deceiue her, from the first day that euer he had seene her, and hee saide vnto her, drinke nowe and sitte downe, and be merie with vs, for thou hast founde fauour before me. My Lord (quoth Iudith) I will drinke nowe and reioyce, for my minde is merier to day then euer it was in all my life, and because my state is exalted nowe more thē euer it was since I was borne: and with that shee called her maide Abra, and tooke of her the victuals she brought and had prepared for her, and did eate and drinke cheerefully with Olophernes. Then Olophernes reioyced so greatly in Iudith, because of her company, that he drank much more wine at that time then euer he had drunk at anie one time before since he was borne.

Now when the euening was come, and it was late in the night, his seruants made hast euery man to depart to his lodging, and Bagoas [Page] his Chamberlain, shut the chamber dores and dismissed those that were present from the presence of his Lorde, and they went all to their beds, for they were all werie (because the feast had beene long) and ouerladen with wine. So Iudith in the yeere of the worlde 3496. being left all alone in Olophernes tent, and Olophernes himselfe lying stretched along vpon his bed, all drunken and filled with wine, of very drunkennesse falling fast a sleepe: she commaunded her maide Abra to goe and stande without the tent dore and waite for her comming foorth: and so euerie bodie being gone foorth of her presence, and not one left in the chamber little or great, but her selfe and Olophernes that was fast a sleepe: she standing by his bed side, fell downe on her knees, & there secretly in her heart (her lips only a little mouing) made her praiers with teares vnto God for his helpe, & that he would strengthen her in yt her enterprise, as appeareth in the first Lamp. Pag. 43.

And her prayers ended, she went & tooke downe his sword or fauchin hung on the post at his beds head, & drew it, & then went and tooke hold of Olophernes by the haire of his head, and beseeching God euen then in that houre to strengthen her, shee smote twise vpon his necke with all her might, & cut of his head at two blowes quite from his bodie, and rowled his dead body downe from the bed, and pulled downe the Canopie frō the pillers. And immediatly she gat her forth & deliuered the head of Olophernes vnto her handmaid Abra, and bad her put it in her scrip or wallet of meat, & so they twaine went foorth together, as thogh they had gone after their accustomed maner to pray, & so passing by the host, & comming about through the valley neere vnto the gate of ye Citie of Bethulia: She cried a far off to the watchmē vpon ye walles, saying: Open now the gates, for God euen our God is with vs (quoth she) & hath shewed his power yet in Israel, & his force against his enemies as he hath done euē this day. Now when the mē of the citie heard her voice, they called the elders together, & they all made hast to go downe to the gates, & ran all together both smal & great, young & old, to mee [...] her, for it was aboue their expectatiō yt she should come so soone again. So they opened the gates & receiued her yoūg & old, & made a bone fire for a ioyful light, & stoode round about Iudith & her maide. But shee went vp into an high place & caused silence to be proclaimed, & when euery man now held his peace: Iudith said vnto thē with a loude voyce, O praise ye the Lord, & giue thanks vnto our God, for he hath not despised his people, nor taken away his mercy frō the house of Israel, nor [Page] forsaken them yt put their trust in him: but in me his handmaidē, he hath performed his mercy, which he promised vnto the house of Israel. Yea by mine hand this same night hath he slaine & destroied ye enemie of his people, & with yt she tooke foorth the head of Olophernes out of ye wallet, & shewed it vnto thē, saying: Behold here the head of Olophernes ye chiefe captain of the army of ye Assyriās, whō the Lorde hath slaine by me his minister: and behold also the Canopie wherein he lay in his drū kennes, & where ye Lord hath smittē & slaine him by the hands of mee a silie woman his minister: But as ye Lord liueth, his angel hath kept me in my way going thither, remaining there, & cōming hither againe frō thence. And the Lord (who hath brought to passe yt my countenāce hath deceiued him to his destructiō) hath not suffered me his handmaiden to be defiled, neither hath he cōmitted sin with me by any pollutiō or villany. But without any defiling of sin or reproch hath ye Lorde brought me his handmaidē againe vnto you, and yt with great victory: so yt I am escaped, and you deliuered. O therfore giue praise and thanks vnto our God euery one, for he is gracious and his mercy endureth for euer.

Thē al the people were wonderfully astonished, & bowed thēselues, & praised ye Lord altogether, & said with one accord: blessed be thou our god which hast this day brought to nought ye enemy of thy people. And they highly cōmēded Iudith, & said vnto her, the Lord hath blessed thee in his power, for through thee he hath brought our enimie to confusiō. Yea, & Ozias ye prince of Bethulia, extolled her to the skies, saying vnto her: O daughter, blessed art thou of the most hie God aboue al womē of ye earth, & blessed be ye Lord ye maker of heauē & earth, which hath guided & directed thee, aright, to wound & to smite of the head of the chiefe captaine of our enemies. Surely this thine hope shal neuer depart out of the hearts of mē, for they shall remēber the power of God for euer. And God turne these things to thee & thy name for a perpetuall prayse & honor, & visite thee wt good things, because thou hast not spared thine own life, but put it in ieoperdie, cōsidering the anguish & affliction of our natiō & people, & so hast helpt our ruin & fall walking a straite way before God our Lorde, and all the people said. Amen.

Thē said Iudith vnto thē, my brethrē heare me yet, hang this head vpō ye highest place of your walles, & whē the Sun ariseth, take you euery mā his weapō, & go forth like valiāt mē, not as though ye would go beside thē, but run vpō thē with violēce: and when ye Assyriās spies your enemies see this, they shal of necessity take vp their armour, & their pety [Page] Captaines shall goe into the Tent of their chiefe Captaine Olophernes to raise him vp to battell: but when they shall there finde his dead bodie wrapped and imbrued in his owne blood, fearefulnesse and trembling shall so fall vpon them, that they shall be compelled euerie man to flie backward before your face, so that you and all that inhabite the coastes of Israel shall pursue them without feare, and ouerthrowe them as they flie, for God hath deliuered them into your handes.

But before yee doe these thinges call me Achior the Ammonite, whom they banished into our Citie, and threatned to mingle his blood with ours for speaking of vs to Gods glorie, that he may see the head of his enemie Olophernes, & know ye end of him yt so despised the house of Israel, and that sent him to vs as to death. So when Achior came out of the house of Ozias with whom he remained in his banishment, Iudith said vnto him: The God of Israel vnto whom thou gauest witnes, that he woulde be auenged of his enemies, euen by his might through my hand hath smitten of the head of the vnfaithfull, & that thou maiest see that it is so, beholde this is the head of Olophernes, which in his presumptuous pride despised the God of Israel, & threatned thee with destruction, saying: When the people of Israel are taken, I shal cause thee also to be stricken with the sworde, and slaine among them. And when Achior saw the head of Olophernes in a certain mans hands in ye assembly of the people, he fell downe on his face to the grounde, for very anguish and feare, so that his spirites failed, and he sorowed withall. But after that he was come againe to himselfe, and was taken vp, hee fell downe againe at Iudiths feete, reuerenced her, and praised her exceedingly, saying: Blessed art thou of thy God, in all the Tabernacles of Iacob or Iuda: for all the people & nations that heare of thy name, shall be astonished, and praise the God of Israel because of thee. Now therfore tell mee all the things that thou hast done in these daies. Then Iudith declared vnto Achior in the midst of the people, all that she had done from the day that shee went foorth, vntill that present houre shee spake vnto them. And when she had done, the people reioyced with a great voyce, and made a noyse of gladnesse through all the Citie. And Achior also, seeing the power of God, and all thinges that he had done for Israel, fell from his Heathenish religion, and beleeued in God vnfeignedly, and put his trust in God only, and let himselfe be circumcy [...]ed, and so he was ioyned and numbred among the people of Israel vnto this day. Nowe as soone as it was day, they hanged vp Olophernes [Page] head out on the wall, and euery man tooke his weapon, and went foorth and did as Iudith bad them. When the spies sawe that the Bethulians came out against them, with such an horrible crie, they ran to Olophernes tent, and willed Bagoas to goe and awake Olophernes their Lorde, saying in contemptible wise of the Israelites: The slaues and mice are bolde to creepe out of their holes, and dare prouoke vs vnto battaile to their owne destructiō for euer. Then Bagoas went and knocked hard at the tent dore of Olophernes, thinking he had bin a sleepe with Iudith, but because none answered, he opened the dore & went into the chamber, and finding his bodie headlesse, cast vppon the ground weltring in blood: he cried with a loude voyce, with weeping and mourning, and a mightie crie, and rent his garments. After he went into the tent of Iudith, where she vsed to remaine, and when hee found not her there, then he leaped out like a mad man, and ran to the hostes, and cryed, saying: These slaues haue committed wickednesse, one woman of the Hebrues hath brought shame vpon the house of king Nabuchodonozer. For he holde, Olophernes lyeth vpon the grounde without an head. When the captaines of the Assyrians armie heard these wordes, they rent their coates, and their heartes were wonderfully troubled, insomuch as there was a lamentable crie, and a very great noyse hard through the campe. And being astonished at the thing, for feare and trembling durst not abide: but altogether amased, confused and out of order, fled euery man with as much speede as was possible, to saue himselfe, and left all their munition and victuals behinde them. Which when the Israelites and Bethulians saw, they earnestly pursued the chase, and followed hard vpon the Assyrians, so that they discomfited them, and slue them downe right in all quarters where they went, and then returned to the spoile of their enemies, and were greatly inriched therewith.

After this notable victorie, Ioachim the high Priest at Ierusalem hearing of this mightie worke of God, by the hand of Iudith, came wt the Auncients of Israel that dwelt in Ierusalem, to confirme the benefites that God had shewed to Israel, and to see Iudith and salute her. And when she came out vnto thē, they began al to blesse & praise her, wt one voyce and accord, saying: Thou art the worship & exaltation of Ierusalem: thou art the great glory & honor of Israel: thou art the greate ioy, & reioysing of our people & nation: because thou hast done all these things, namely by thine owne hand, & thine heart is comforted, and for [Page] that thou hast loued cleanlinesse and chastitie, and hast knowen no mā, but thine owne husband, and because thou hast done much good to Israel, and God is pleased therewith: therefore hath the hand of the Lord comforted thee, and blessed be thou of the almightie Lord for euer: and all the people said, Amen, amen.

And when the people had slaine all their enemies, and for the space of thirtie daies had gathered ye spoyles in the Camps of the Assyrians, & brought it to Bethulia: they gaue vnto Iudith by whom God had so mightily wrought their deliuerance, all ye gold, siluer, precious stones, clothing, bedding, ornaments & stuffe whatsoeuer, that was Olophernes, & belonged vnto him: which shee tooke gratefully, and loaded her Mules & chariots therewith, redie to conuey it home to her house. But before she went, all the women of Israel came together to see her, hauing her in great honor, reuerence, and estimation, & blessed her, and made a ioyfull daunce among them for her: and shee tooke braunches in her hand, and gaue also to the women & maidens yt were with her. Then all the people reioiced, both women and maides, and young people with Pipes & Harpes, with such ioy as neuer the like was seen. And they crowned her also with Oliue branches, & Abra her maid that was with her, and she went before the people in a daunce, leading all ye women: & all ye men of Israel folowed thē in their armour, wt crownes and with songs of praise to God in their mouthes. Yea, Iudith herself began a song of prayse vnto the Lord, for the victorie and deliuerance of his people by her hands, as appeareth in the first Lampe. Pag. 44.

After this victorie and triumph, all the people went to Ierusalem, to worship the Lorde with praise & thansgiuing: and when the women were purified, they offered all their whole burnt offerings, their free offerings or vowes, and their gifts or promised sacrifice, for ioy that God had wrought for his people, so mightily by the hand of a woman. Iudith also her selfe offered all the stuffe of Olophernes, which ye 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 ye time right honorably taken in all the countrey & land of Israel. Unto her vertue also was chastitie ioyned: so yt although many desired her, yet [Page] she neuer knew man, nor companied wt 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 yt 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 ye day wherin she got the victorie, as a holy day to be kept for euer amōg their fastiuall daies. And there was none yt made the childrē of Israel any more afraid in the dayes of Iudith. nor along time after her death.

There was another woman called Iudith, which was the daughter of Beeri an Hittite, & one of the wiues of Esau, who with her mate Bashemath, was a griefe of mind to Isaac & Rebecca her father & mother in lawe, for her disobedience and rebellion towares them. Gen. 26. 34.35.

K

Keren-happuch, or Cornu-sibii, signifieth, the horne, or childe of beautie.

She was the youngest of Iobs three daughters that he had after his fall, and sister to Ieminah and Kezia, a verie beautifull virgin, as her sisters were: & vnto whom Iob her father gaue an inheritance amōgst his sonnes to her preferment and portion. Iob. 42.14.

Ketura, or Cetura or Chethura, signifieth smelling sweete like spices, or perfuming, or bound, a good sauour.

Shee was the second wife or concubine of Abram, whom he tooke (as some think whiles Sara was yet aliue) and who bare him vi. sonnes as appeareth. Gen. 25.1.2.

Kezia, or Cassiam, signifieth, as pleasant as Cassia, or sweete spice.

Shee was the seconde daughter of Iob, a most beautifull & comely woman and virgin, vnto whom also with her sisters, Ieminah and Karen-happuch, her father gaue an inheritance for her portion among their brethren. Iob. 42.14.

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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, ye same night after the wedding feast kept by Rahel her father, to prefer his eldest daughter in marriage before the yōgest, especially being somwhat deformed, couered his daughter Leahs face with a vaile in signe of chastitie & shamefastnesse, as the maner of virgins, or young maried wiues then was, & so in the darke & in steede of her sister Rahel brought her to bed to Iacob, who lay with her, and so she preuented her sister Rahel in marriage, & became Iacobs first wife, & this was in the yeere of the worlde. 2252. And her father gaue his maid Zilpa to Leah, to be her waiting maid & seruant. Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister. But when the Lord saw that Lea was despised, & not so well beloued of her husband Iacob as her sister was: shee in her affliction had recourse vnto God by prayer: & because children are a great cause of mutuall loue betweene man wife, he heard her prayer, and made deformed Lea fruitfull, & faire Rahel barren; so yt 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 [Page] a company, or multitude of children. Again, Zilpah her maid conceiued and bare another sonne, whose name Leah called Asshur, saying: Ah, blessed am I, for the daughters will blesse me. After this in the yeere of the world. 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field, & found (certaine hearbes called) Mandrakes (whose roote hath a certaine likenes of the figure of a mā) and brought them home vnto his mother Lea. And when Rahel her sister heard thereof, she went to Lea her sister, & desired her to giue her of her sonnes Mandrakes: but Lea vnwilling so to do, answered & said to her sister Rahel: Is it not enough that thou hast taken away mine husband, but wouldst take away my sonnes Mandrakes also? Wel (quoth Rahel) let him sleepe with thee this night for thy sonnes Mandrakes. And so Iacob cōming out of the field at euening: Lea went out to meet him, and said: Come in vnto me & lie with me this night, for I haue bought & paid for thee with my sonnes Mandrakes. So Iacob did, and God heard Leah, and she conceiued by him that night, & bare vnto Iacob the fift sonne, & called his name Issachar, saying: God hath giuen me my reward, because I gaue my maide to my husband. In which wordes she offended, because in steede of acknowledging her fault, shee boasteth there, as if God had rewarded her therfore. After that, in the yeere of the world 2257. Lea conceiued againe, and bare Iacob the sixt sonne of her owne bodie, & called his name Zebulim, praysing God and saying: God hath indued me with a good dowry, now will mine husband dwell with me, because I haue borne him sixe sonnes. Last of all, in the yeere of the world 2258. she conceaued & brought foorth Iacob a daughter, whose name she called Dinah. Now when Iacob was to depart away from Laban, with his wiues Leah & Rahel, & such goods and cattell as God had blessed him with in his seruice for recompence of his true seruice: Iacob perceiuing Labans children to murmure against Iacob, as though he had inriched himselfe of their fathers substance to their impouerishment, called his wife Leah and Rahel, & tolde them of that discourtesie, and what the Lord had reueled vnto him concerning his departure frō 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 recōpence of thy seruice, which is a kinde of sale, & hath eaten vp and cōsumed our portions & money, therfore all ye riches which God hath taken from our father is ours, and our childrens. Nowe then [Page] 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, [...]ign. not obteining mercy.

She was the daughter of Hosea the Prophet, whom Gomer ye daughter [Page] 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 Lo [...]ruhama, for shee is the childe of fornication & of an adulterous woman, and of one that of long time hath accustomed to plaie the harlot, therefore I will no more haue pitie vpon the house of Israel, but forget them, & put them cleane out of my remembrance, reade this mistically. Hosea. 1.6.

M

Maacah, or Maacha, or Maakah, or Michaiah, signifieth a woman bruised or pressed.

Shee was the daughter of Tasmai, king of Geshur, and one of the wiues of king Dauid, vnto whom shee bare a sonne called Absolom, who afterward rebelled against his father, to his owne destruction. 2. Sam. 3.3.1. Chro. 3.2.

There was another woman called Maachah, or Michaiah, which was the daughter of Abishalom, Uriel or of Gibea, or as it is in the second of the Chr. 11.20. of Absalom, whom some think was Dauids sonne, and one of the xviii. wiues of y• wicked & licentious king, Roboā the sonne of Salomō 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• chiefe ruler amōg his brethren, & ordeined him to raigne as king after him, for ye 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 frō 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 yt he lacked zeale: for whereas she ought to haue dyed both by the couenant yt 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 yt law. 2. Chr. 15.16.

There was also another womā 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.

[Page]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 ye first king of ye Israelites: so yt this Maacha was ye 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 wifes of Esaw, whō he tooke for his third wife besides the rest of his two other Heathen wiues, Iudith and Basmath, thinking by marrying of her to haue reconciled himselfe to his father Isaac, yt was displeased with him for marrying so many strange women of the Heathen Cananites, cōtrarie to gods cōmandement: but all in vaine, for he tooke not away the cause of y• euill, that is, he shoulde [...]irst haue put away all his vplandish wiues, and then haue married this Mahalath or other woman of his owne kinred: so might he easily haue bin reconciled to his father by marrying of this woman. Gen. 28,9.

There was another woman called Mahalath, which was ye daughter of Ierimoth the sonne of Dauid, & one of the first of the xviii. wiues that the licētious 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 [Page] 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 shalbe 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 [Page] 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 inh [...]ritance be takē away from our tribe of Manasses our father, and bee put or fall vnto the inheritance of the tribes whereof their husbands shalbe, 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 shalbe 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, shalbe 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 portiōs, 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 inheritāce in the land of Canaan among the brethren of their father. And there fell to them fiue portiōs, [Page] 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 Miryā, signifieth my lightner, or lightning them, Light [...]ing, lightned, the Citie, or starre of the Sea, the Ladie of the Sea, the Sea of bitternesse, a bitter Sea, a bitter one, reised vp. The mirh of the Land, the mirhe of the Sea, the teacher or mistres of the Sea. &c.

Shee was the blessed and holy virgin and mother of Christ our Sauiour, whose parents are not expressed in Scripture by name: but as some thinke, she was the daughter of Heli, otherwise called Ioachim, and of Anna his wife, borne in the yeere of the world 3948. in the daies of Cambalinus, and before the birth of Christ xv. yeeres. But whose daughter soeuer shee was, certaine it is, that both she and her husbande Ioseph came of the princely race, and royall stocke, or linage of king Dauid, and that she was neere cosin to Elizabeth S. John Baptist his mother (as shall appeare) and Marie the wife of Cleophe was her sister also.

Nowe this blessed virgin being affianced or betrothed to a certaine good man of her owne stocke and tribe of Iuda, named Ioseph. So it was that before she came to dwell with him, the Angel Gabriel in the yeere of the worlde 4142. being sent of God, came and saluted her, as she was in her house at Nazareth, a Citie of Galilee, saying: Haile, thou that art beloued (orgladnesse be vnto thee which art highly receiued into fauour, & full of grace) the Lorde is with thee, blessed art thou among women. The Virgin seeing the Angel, was sore abashed and troubled at his wordes, and mused much in her minde, what maner of salutation that should be. Then saide the Angel, Feare nor Marie, for thou hast found fauour with God; for loe, thou shalt conceiue in thy wombe, & beare a sonne, and shalt call his name Iesus, he shalbe great, and shall be called the sonne of the most high. And the Lorde God shall giue vnto him the throne of his father Dauid, and he shall raigne ouer the house of Iacob for euer, and of his kingdome shalbe none end. Then Marie, because she woulde be resolued of all doubtes, to the ende shee might the more surely imbrace the promise of God, saide vnto the Angel. How shall this be, seeing I knowe no man? The holy Ghoste (quoth the Angell) shall come vpon thee, and the power of the most high shall ouershadowe thee, (and secretly woorke in thee aboue all naturall reason.) Therefore also that holy (and pure) thinge which shall bee borne of thee, shalbe called the sonne of GOD. [Page] And thy cosin Elizabeth she hath also conceiued a sonne in her old age, and this is her sixt moneth, which was called Barren. For with God shall nothing be impossible. Then saide Mary, beholde the handmaide of the Lorde: be it vnto me according to thy worde. So the Angell being departed from her, vpon this shee prepared her selfe with speede to goe and visite her cosin Elizabeth, and comming to Hebron where her cosin dwelt, shee entred into the house of Zacharias, and saluted her cosin Elizabeth his wife: who no sooner heard the salutation of Mary, but the babe myraculously sprang in her belly, & beeing filled presently with the holy Ghoste, she cryed with a loude voice, and saide to Marie, Blessed art thou amōg womē, because ye fruite of thy wombe is blessed: & whence cōmeth this to me that the mother of my Lorde should come to mee &c? Then Mary beleeuing all these thinges to be performed which were tolde her by the message of the Angell, with a ioyful heart and mind, made a notable song in the praise of God for his mercy towardes her, saying: My soule doth magnifie the Lorde, &c. as in the first Lampe of Uirginitie, Page 48. Which song being ended, she remained with her cosin Elizabeth about three monethes, and then returned home to her owne house againe to Nazareth a Citie of Galilee. Where being found with childe of the holy Ghoste as the Angell had saide, before her husband & she came together, & that her husband had taken her home vnto him. Then Ioseph her husband being a iust man, vpright, and fearing God: and therefore suspecting yt she had cōmitted fornication before shee was betrothed vnto him, and not willing to make her a publike example, was minded to put her away secretely, and woulde neither retaine her, which by the lawe shoulde be married to another, nor by accusing her, woulde put her to open shame for her fact: But whiles he thought these thinges, beholde the Angell of the Lord appeared to him in a dreame, and by reuelation saide vnto him, Ioseph, thou sonne of Dauid, feare not to take Mary for thy wife, for that which is conceiued in her, is of the holy Ghost, and she shall bring foorth a sonne, and thou shalt call his name Iesus: for he shall saue his people from their sinnes. And all this was done that it might be fulfilled which was spoken of the Lord by the Prophet Esay, 7.14. saying: Behold, a virgin shalbe with childe & shall beare a sonne, and they shall call his name Emmanuel, which is by interpretatiō, God wt vs. Then Ioseph being raised from sleepe, did as the Angell of the Lorde had inioyned him, and tooke his wife Marie home vnto him. But [Page] he knew her not till shee had brought forth her first borne sonne, nor at any time euer after.

Shortly after it chaunced that Ioseph her husbande went vp from the citie of Nazareth to the lande of Iurie, to a citie called Bethlem: and shee also being great with childe, went with him there to be taxed according to the Emperour Augustus commaundement: because they were of the house and linage of Dauid. And being forced to lie in the stable for lacke of roome in the Inne, her houre came to bee deliuered, & there (she being now about the age of xvi. yeres as it is said) brought forth Christ Iesus the sauiour of the worlde, her first begotten sonne, and wrapped him in swadling clothes, and laide him in a cratch or manger: because there was no other roome or conuenient place for them in the Inne: whereby appeareth her pouertie at that time, and their crueltie both towards her, and her babe, which woulde not pitie a woman in such a case. Which strang, or rather ioyful newes, being by Gods angel reueiled vnto the shepheards in the field, they ran with all hast to Bethlem, and there first found both Marie and Ioseph, and the babe laid in the cratch, and when they had seene it they published it first abroad to the world, and all that heard it wondred: but Marie kept all these sayings, and pondered them in her heart. And the Shepheards returned, praysing God for all that they had heard & seen of our sauiour Christ. And when ye eight day was come, they circumcised her child, & his name was called Iesus, as the angell had so named him before he was conceiued. And when the dayes of her purification, after the Law of Moses, were come, she went with her childe Iesus and her husband to Ierusalem, to present him to the Lord, and there according to her pouertie, offred two yong pigions, and a payre of turtle doues for an oblation according to the lawe, for her manchilde that was holy vnto the Lord. And when she heard olde father 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 thing [...]s which w [...]re spoken touching him: Especially when Simeon blessed her, and her babe, and sayde vnto her: beholde this thy chylde is appoynted for the fall (of the reprobate) and raysing agayne of many (of the elect) in Israel, and for a signe which shall bee spoken agaynst. Yea, and a swoorde (that is sorrowes) shall pearce through thy soule (or heart) that the thoughtes of many heartes (by the triall of the crosse,) [Page] 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. 1 [...]2. Luke. 2. Iohn. 2.3.19.25.26. Act. 1. 14.

Marye the wife of Cleophas or Clophas, was sister to Marie the Uirgin, & mother of our Sauiour Christ, & stoode with her by ye crosse wherō Christ dyed, to behold with teares & sorowe of heart his pacient suffring, & guiltles passion for them and all Christians. Iohn. 19.25.

[Page] 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, yt 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 yt 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 ye 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 remēbrance & 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 māner of womā this is, which toucheth him: for she is a sinner or cōmon harlot: but Iesus seeing ye great faith of ye woman, & knowing his hypocritical thoughts, presētly put foorth this parable, & said to him: Simō, I haue sōwhat to say to thee: say on master (quoth he) There was (said Christ) a certein creditor had 2. debtors, ye one ought him 5. hundred pence, & the other fifty, whē they had nought to pay, he [Page] them both, which of them therefore thinkest thou wil loue him most, tel me? I suppose (quoth Simon) that he to whō 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, 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 yt time, was only vpon him. Insomuch that to acknowledge ye 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 ye 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 yt felt our miseries, & suffered ye lik, he groned in spirit, was troubled in himselfe, & wept also together wt her for sorrow, as ye may read [Page] 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 ye graue again, as one not satisfied wt 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 yt 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. Thē Iesus said vnto her (Marie:) with yt 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 ascēded to my father: but go to my brethrē, & 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 Magdalē a sinfull [Page] 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 amōg 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 wt neuer gaue sucke. Then shall they begin to say to the mountaynes, fall on vs, & to ye hils couer vs. For if they do these things to a greene tree, that is, if they thus handle me being an innocent, what shalbe 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 [Page] vpon S. Paule & the Apostles while they were there at Rome: to whō therfore S. Paule in his Epistle to ye Romans hath him specially commended by name among the rest, saying: greete Marie, which bestowed much labour on vs &c. Ro [...] 16.6. Of Marie Salome, read in Salome. Martha, signi. bitter, egging, or prouoking.

She was sister to Marie Magdalen & Lazarus, and dwelling in Bethynia, called ye towne of Marie & Martha, almost two miles from Ierusalē. On a time she inuited Iesus home to her house to dinner: & being cumbred about much seruing, and seeing her sister Marie sit still at Iesus feete, to heare his preaching, she went to Iesus, to cōplayne vnto him, & said: Master, doest thou not care, yt my sister hath left me to serue alone? bid her come & helpe me? And Iesus perceiuing yt 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 ye good or best part, which shal not be takē away frō her, as if he shold say: it is not meete, yt Mary should haue bin drawn frō so profitable a thing, as ye hearing of gods word is, wherūto she could not alwaies haue opportunity.

And whē her brother Lazarus fel sicke in Bethynia, she and her sister Marie sent word therof vnto Iesus, saying: behold, he whō thou louest is sick, come therfore & heale him. And whē Iesus, who loued Martha & Marie her sister, & Lazarus their brother heard yt, he said, his sicknes was not vnto death, but for ye 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, yt ye may beleeue in me. So whē Martha heard that Iesus was cōming to Bethynia, toward Marthas house, whether many of ye Iewes were resorted after ye deth of Lazarus, to cōfort Martha & her sister Mary, for their brother departed, Martha went out to meete him: but Mary sat stil in ye house. And whē Martha met Iesus, her faith being almost ouercōe by her afflictiō, she said vnto him: lord, if thou haddest bin here, my brother had not bin dead: but now I know also, yt whatsoeuer thou askest of God, he wil giue it thee. Thē said Iesus: Thy brother shal rise again: yea (quoth Martha) I knowe yt 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, [Page] 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.

[Page] 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 ye 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 [Page] 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 ye bed but a block, they were ashamed to be so mocked, & so returned to Saul & told him. Then Michal being demanded of Saul wherfore she had so derided him, and sent his enemy Dauid away, made her excuse, that if she had not let him goe, he would haue killed her: for hee so to doe had threatned her. So Dauid by her meanes and pollicie escaped, and fled frō Saule. After this her father tooke her from Dauid, and gaue her to one Phaltiel the sonne of Laish to wife, with whom she remayned till the death of Saul. And then Dauid beeing somewhat setled in his kingdome, made truce with Abner & the house of Saul, vpon this condition, that Abner woulde bring him his wife Michal with him when he came, which condition being graunted, Dauid sent messengers to Ishboseth Sauls sonne, saying: Deliuer mee my wife Mychal which I married for an hundred skinnes of the Philistines, and for whose sake I put my life so desperately in daunger. So Ishboseth as he that feared Dauid, and durst doe none other, tooke Michal away from her husbande Phaltiel, & sent her by Abner to Dauid. And her husband Phaltiel so deerely loued her and was so loth to depart from her, that he went with her, and came weeping all ye waye behind her for sorrow, til she came to a place called Bahurim, & there and then (being commanded by Abner so to doe) he forsooke her and returned home, and Abner brought her to Dauid to Hebron, & there left her and went his way, & so was she restored againe vnto Dauid by Abners meanes. Finally, whē Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid, it chaunced Michal to looke out at a window, & beholding ye king her husband how he leaped & daunced before the Arke, she (like a worldling not able to [Page] comprehend the motions of Gods spirite that moued him, and zeale of Dauid the childe of God,) began to despise him in her heart: and meeting him after all thinges were done comming home to blesse and pray for his owne house, as he had done before for the people, she interrupted him greatly and sayd, O how glorious was the king of Israel this day, which was vncouered to day, or naked in the eyes of the maydens of his seruantes, as a foole vncouereth himselfe. But Dauid, whom no worldlie affection caused so to doe, but onely the zeale that he bare to Gods glorie, rebuked Michal his wife saying: It was before the Lorde which chose me rather then thy father and all his house, and made me ruler of his people, therefore did I play and daunce before the Lorde: yea, and I will yet be more vile then thus, and will bee lowe in myne owne sight, and of the verye same mayde seruauntes, which thou hast spoken of, shall I be had in honour. And so for thus despising and mocking her husband Dauid the faithfull holy child & zealous seruaunt of God, the Lord plagued her with barrennes, that she neuer had childe. 1. Sam. 14.49.18.20. &c. 19.11. &c. 25.44. 2. Sam. 3.13. &c. 6.16. &c.

Miriam or Marie, sig. exalted or reaching, or bitter, as before in Marie.

She was the daughter of Amram and Iochebed, and sister to Aaron and Moses, who in her young & Maydenly yeeres was called Aimia, or Alima, and being aboue x. yeeres old, when her brother Moses was borne, and laide in an Arke and cast into bulrushes by the riuer to bee drowned, as Pharao had cruelly commaunded: she stoode a farre of, to wit, what would become of him. And seeing Pharaos daughter called Memphetica, take him out of the water, which was in the yeere of the world 2434. she ran to her and sayd, shall I goe and call to thee a nurse of the Hebrew women to nurse the child, and she said, goe: wherevpon she went and called her owne mother Iochebed, who came and tooke Moses, & so by Gods prouidence she nursed her owne childe, whō God thus maruellously had preserued to bee a notable member of his Churche. And when her brother Moses had brought the children of Israel through ye red sea, & king Pharao their persecutor wt all his host was drowned therin, she being a prophetesse took a timbrel in her hād, with other womē following her in like sort, & begā ioyfully to daūce & sing ye song yt 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; [Page] what hath the Lord spoken but onely by Moses? hath he not spoken also by vs? Which her murmuring, Moses beeyng a very meeke & gentle man, gently bare: but the Lord beyng therewith highly displeased and very angry, did therefore smite Myriam with a Leaprosie as white as snowe, in the yeere of the worlde 2516. Then Moses partly for pittie to see his sister in such a lothsome case, and partly at the earnest request and intercession of Aaron his brother, who saide to Moses: Alas my Lorde I beseech thee lay not the sinne vpon vs which we haue foolishly committed, and wherein we haue sinned. Let her not I pray thee be as a childe dead, of whom the fleshe is halfe consumed when hee commeth out of his mothers wombe, hauing as it were but skinne & bone. Moses besought the Lorde for his sister saying: O Lorde I beseeche thee heale her nowe: but the Lord made him aunsweare saying, if her father in his anger and displeasure had spit in her face, shoulde she not haue beene ashamed seuen dayes? Let her be shut out of the host seuen dayes, and after she shalbe receiued. So Miriam was shut out of the host seuen dayes as the Lorde commaunded, and the people remoued not till Miriam was restored and receiued in againe into the host. Finally, in the yeere of the worlde 1554. when she had liued 119. yeeres after the birth of Moses, and when Moses and the children of Israel were come into the desert of Sinai to the citie Cades, fortie yeere after the departure out of the land of Egypt: Myriam there dyed and was buried, when shee had liued aboue a 130. yeeres. Exod. 2.4.7.6.20. 15.20. &c. Num. 12.1. & 20.1. 1. Chro. 6.3.

Milcha Milcah, or Melcha, or Melea, sig. a Queene, his Queene, or aduiser, fulfilling.

She was the daughter of Haram Abrahams youngest brother, the sister of Lot, and (as some thinke) of Sarai the wife of Abraham, and also was the wife of Nahor Abrahams second brother, so that her husband and her father were naturall brothers the sonnes of Terah, and she her selfe neere vnto her husband, who was her vncle, which kynde of marriage was after forbidden by the lawe: after she bare vnto her husband Nahor eight sonnes to wit, Uz, Buz. Kemuel, that was afterwarde Prince of the Assyrians, Chesed, Hazo, Pildash, Iidlaph, and Bethuel which was the father of Rebecca, that afterward became wife to Isaack, so Milcha was Rebeccaes grādmother, her mates name was Reumah. Gen. 11.29.22.20.

There was another woman called Milcah, whiche was one of the [Page] 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 wt 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 ye [Page] way in her iourney: And when shee sawe they had gone a good way with her, and coueted not to returne from her, shee saide vnto them: Goe nowe my daughters, and returne eche of you vnto your mothers house, and the Lorde deale as kindly with you, as yee haue dealt with the dead men my sonnes, and with mee their sorowfull mother. And the Lorde graunt that you may finde rest eyther of you in the house of her husband, and so kissed them to haue bid them farewell. But when she saw that they wept and would not depart from her, she sayde vnto them agayne, returne my daughters I pray you, for what cause will yee goe with me? Are there anie moe children within my wombe to bee your husbandes? Turne againe therefore I say, and goe your way for I am too olde to haue an husband. And if I should say, I had hope of children, or if I had an husband this night, or had already borne sonnes: Woulde yee tarrie for them till they were growen of age? and refrayne from taking of husbandes so long? No not so my daughters, it greeueth mee much for your sakes that the hand of the Lord is gone out against me. Then they wept altogether, and Orpha kissed her mother in lawe and tooke her leaue, and returned into her owne lande of Moab agayne. But because it was Gods woonderfull prouidence, that Ruth shoulde become one of his housholde, shee abode still with Naomy. But Naomy did all that shee could to perswade her likewise to depart and returne with her sister saying: beholde thy sister in law is gone backe vnto her people and vnto her Gods, returne thou also after her. But when Naomy saw that for no entreaty Ruth would depart from her, but was stedfastly mynded to goe on with her, she left speaking vnto her. And so when they came to Bethlehem Iuda, which was about the beginning of barley haruest or in April, where when her cōming was noysed abroad, the women of the citie which saw Naomy (knowing her to come of a great familie, and to haue been of great reputation when she dwelt among them) said one to another, is not this Naomy? Naomy saide shee, call me not Naomy, that is beautifull: but call me Mara that is bitter, for the almighty hath geuen mee much bitternes. I went out full, and the Lorde hath brought me againe emptie. Why then call yee me Naomy, seeing the Lord hath humbled me, and the almighty hath brought me vnto aduersitie? And so Naomy remayned in Bethleem Iuda, & her daughter in law Ruth with her: where shee liued poorely by the corne that Ruth gleamed for her sustenaunce in the fieldes of Booz her husbande Elimelechs kinsman: [Page] and when Ruth brought home the corne and tolde her where shee had it, she praysed God and said: blessed bee hee that knew thee, and blessed be the Lord, for hee ceaseth not to doe good to vs that are nowe liuing, and to our husband and children when they were aliue, and are now dead. The man Booz is neere kinne vnto vs and of our affinitie, therefore this now is my counsell vnto thee my daughter, whose rest I ought to seeke, by prouiding thee an husbande, with whom thou mayest liue quietly, that thou mayest prosper. Behold he winnoweth Barley this night in his barne floore, wash thy selfe therefore, and annoynt thee, and put thy rayment hansomely vpon thee, and get the [...] downe to his barne, and there hyde thy selfe priuilie, and let not Booz nor any other know of thee, vntill he haue left eating and drinking. And when he shall sleepe, marke the place where he layeth him down, and when he is fast a sleepe, goe priuily and vncouer his feete, and laye thee downe at his feete, and he shall tell thee what thou shalt doe. So Ruth departed & followed her counsel, & did in euery thing as Naomy had her: but whē Ruth came home againe in the morning, & Naomy perceiued ye 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 ye matter with thee this day. And as she said, so it came to passe, for ye very same day Booz took Ruth to be his wife, by whom God gaue vnto Naomy a sonne, at whose birth yt 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, & yt 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 yt 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.

[Page]

O

Orpah or Orpha, signifieth a necke, lifting vp, or bari [...] of the face.

She was a Damosell of the countrie of Moab, which was married to a stranger of Israel called Chilion, the sonne of Elimelech, and Naomy, and became sister in lawe to Ruth her countrie woman, of her reade more in the storie of Namony at large. Ruth. 1.2.

P

Penennah or Phenenna, sig. a gem, or a face.

She was one of the wiues of Elkanah, and mate of Hannah the mother of Samuel, and because Penennah had children and Hannah had none. Therefore Penennah vexed Hanna sore, and vpbrayded her continually with her barrennesse, especially when Hanna went vp to Hierusalem to the house of the Lorde, to serue and woorship him: And when Elchana sacrificed, hee gaue to Penennah his wife, and to all her sonnes and daughters portions. But vnto Hanna hee gaue a portion with a heauy cheere, read the story of Hanna. 1. Sam. 1.2.3. &c.

Persis or Persida, sig. breaking or deuiding a little nayle.

She was a woman singularly beloued of S. Paule, as to whom especially with Phebe, Marie, Priscilla, Triphon, Triphosa and other women by name he hath commended himselfe in his Epistle to the Romaines, for her diligence in setting foorth the Gospel, as doth appeare by his wordes saying: Salute the welbeloued Persis, whiche woman hath laboured much in the Lord. Rom. 16.

Phebe sig. bright, cleere, or pure.

She was a certayne godlie widowe, which serued in the congregation of Cenchrea, by whom Saint Paule sent his Epistle written to the Romaynes, wherein he saieth in her prayse and commendation on this wise, I commend vnto you Phebe our sister, which is a seruant of the Church of Cenehrea, that yee receiue her in the Lorde as it becommeth Sayntes, and that yee assist her in whatsoeuer businesse she needeth of your ayde, for she hath geuen hospitality vnto many, and to me also. Rom. 16.1.2.

Priscilla signifieth somewhat auncient, knowing.

She was the wife of Aquila, the Iewe of Ponthus the tentmaker, [Page] who with her husband came from Rome to Corinth, & there dwelt: into whose house Paul being of ye same occupatiō, came & lodged whiles he abode there, & wrought at his arte, & so became Pauls mistresse in ye yeere of ye worlds creatiō 4019. & afterward she went with her husbād and Paul to Ephesus, & there remayned behynd Paul, who went on his iourney to Hierusalem. And when Apollos yt 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 ye knowledge of Christ, tooke him home with her, & seuerally taught him more perfectly the mysteries of the Gospel. And hee being a very eloquēt & great learned mā, disdayned not to be taught of these poore crafts mā & womā. Acts 18. Finally, she was a woman so deerly beloued of S. Paul, yt in most of his Epistles, he made special remembrance of them as worthy members of Christs Church. As namely in his epistle to ye Romans, recōmended himself vnto her & her husbād, specially by name, among other woorthy godly men, & women saying: Greet Priscilla and Aquila my fellow helpers in Christ Iesus, which haue for my life layd downe their owne neck, vnto whom not I onelye geue thankes, but also all the Churches of the Gentiles, Rom. 16. 3.4.

Also in his epistle to the Corinthians, he saith, the churches of Asia salute you. Aquila & Priscilla with the church that is in their house salute you greatly in the Lord. 1. Cor. 16. 19.

Lastly in his epistle to Timothy he saith, salute Prisca, or Priscilla, & Aquila, and the houshold of Onisiphorus. 2. Tim. 4.19.

Puah or Phua, or Fua, sig. a redde headed man, a shamefast woman, groning, a mouth, howling.

She was one of the two fauourers or chiefest mydwiues of Egypt in the tyme of Pharao that tyrant, who with her companion Shiphrah so greatly feared God, that they did not murther the male children of ye 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.

[Page]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 to spie and view the land of Iericho, came and lodged in her house: so it was that their comming was bewrayed by some vnto the king of Iericho: whereuppon he sent straight wayes vnto Rahab, saying: bring foorth the men yt are come to thee, and entred into thy house, for they be spyes and are come to search out al our lād. But Rahab hauing brought these two men of Israel her gests vp into the top or roofe of her house, & there hid them, & couered them with stalkes of flaxe spread abroad ouer them, aunsweared the kings messengers, saying: there came men vnto me indeed, but I wist not whence they were, and when they shut the gate in the dark, yt men went out and slipt away: but whither they went I wote not, folowe yee after them quickly, for yee shall ouertake them. So while they beleeuing her wordes, went in all hast & pursued after the two mē towards Iordan, and sought them in the foords and ditches: Rahab assoone as they were gone out of her house, shut the gates vppon them: and before ye two men that were hyd aboue vnder ye flaxe, were asleepe, she ran vp vnto them where they lay, and sayd vnto them, I know that the Lord hath geuen you ye land, & yt the feare of you is fallen vpon vs, and that all the inhabitauntes of the Lorde faynt before you. For wee haue hearde howe the Lorde dryed vp the water of the redde sea before you, when yee came out of Egypt, and what ye did vnto ye two kings of the Ammonites that were on the other side Iordan, vnto Seon and to Og whom ye vtterly destroyed, and when we heard it, our hearts did faint, and there remayned no more courage in any of vs, because of you, for the Lord your God, he is the God of heauen aboue, and in earth beneath. Nowe therefore, I pray you, sweare vnto me by ye Lord, that as I haue shewed you mercie, you will also shewe mercie vnto my fathers house, and geue me a true token, that yee will saue aliue my father and my mother, and my brethren, and my sisters, and all that they haue, and that yee will deliuer our soules from death.

And the men aunswered her and sayde, we warrant thee in paine of our liues, and sweare vnto you that if yee vtter not this our businesse, we (when the Lord hath geuen vs the Land) will deale mercifully and truely with thee and thy fathers house and kinred, as thou hast requested. [Page] Then Rahab dwelling well for that purpose, let these two men down by a corde through a backe window in her house ouer the towne wall, and sayd vnto them: Goe you into the mountaynes which are neere vnto the citie, least the pursuers meete with you, and there hyde your selues three dayes, vntill the pursuers be returned, and then afterward may yee goe your way safely. And the men thanking her for her curtesie towards them, sayde vnto her: We shalbe blamelesse and discharged of this our othe, which thou hast made vs sweare, if thou doest performe this condition following, that we shall make, for so shalte thou and thine be deliuered, namely, the condition is this beholde thou shalt bynde this corde of red threed, wherewith wee are let downe, in this windowe, and shalt bring thy father and thy mother, thy brethren, and all thy fathers houshold home to thee, that when we come into the land, we may by this signe and token of the red threed hanging in the wyndow know thy house. And whosoeuer then doth goe out of thine house into the streete, he shalbe guilty of his owne death, and we guiltlesse of our othe: but who soeuer shal keepe within thine house, his blood shall be on our heades, if any hand violently touch him: this condition if yee keepe, yee shalbe all safe as we haue promised: but contrariwise if yee vtter these our secretes or condition to others by side, so yt they likewise should thinke to escape our handes together with you by this meanes: then at your owne perils be it, for we will then be quyte of the othe and promise, which thou hast made vs to sweare vnto thee. Wel (quoth Rahab) according to your words and condition so be it. So she sent them away, who hid themselues in the mountaines 3. dayes, and when they were gone, she bound the red threed or scarlet coloured corde, whereby she let them downe about the mallines of the window, and went and gathered her father, her brethren, friends, and kinred vnto her house to be preserued therein in the day of the destruction of yt city Iericho, as the men had promised and condicioned with her.

Now shortly after when Iosua wt his host came & besieged ye city Iericho, before he destroyed the city, hee being mindefull of Rahabs good turne done vnto his 2. men, gaue his souldiers and men a great charge concerning Rahab by name, saying: The citie is appointed of God as an execrable thing to be destroyed with all that are therein, onelie Rahab the harlot shall liue, shee and all that are with her in her house. For shee hidde and preserued the two messengers that wee sente to spyie out the lande. And after, when by the handes of GOD [Page] onlie without mans force the walles of Iericho fell downe, and Iosua entred into the citie to take the spoyle and kill man, woman, and childe, still remembred Rahab, and saide vnto his two men whom shee preserued: Goe into the harlots house, and bring out thence the woman Rahab and al that she hath, as yee sware vnto her. So the young men that were the two spyes, went directly to Rahabs house by meanes of the red threed that houng at her window for a signe, and brought out Rahab, her father and her mother, her brethren, her familie, and al that she had, and put them without the host of Israel, because it was not lawfull for Rahab and her companie being straungers to dwell among the Israelites till they were purified: and when Rahab and hers were thus according to promise carried out of the citie and preserued aliue: Iosua set the citie Iericho a fire, and burnt vp all therein. So Iosua saued Rahab the harlot, her fathers housholde, and all yt she had, because she had hid the messengers which he had sent to spie out yt land, or rather as Saint Paule saith, By faith this harlot Rahab perished not with them which obeyed not when she had receyued the spies peaceablie. Wherin appeareth the great mercie of God, that in so great & cōmō a destruction, he would vouchsafe to draw such a miserable sinner as this Rahab the harlot was, voyd of all good works, onely by faith to repent, and confesse his name, as shee did to both hers and others saluation for her sake. For after this, shee being a Gentile or Heathen, dwelt in Israel, and there was married to Salmon Prince of ye tribe of Iuda, and bare vnto him a sonne called Booz, who after tooke to wife Ruth, the Moabitish woman another Gentile, of whom came Obed, Iesse, Dauid, and so lineally Christ, and all to saue both Iewes and Gentiles. Blessed bee his name therefore. Iosua 2.6.7.22.25. Matth. 1.5. Heb. 11. 31. And Dauid maketh mention of Rahab an Egyptian, saying: I will make mention of Rahab and Babel &c. Psal. 87. vers. 4.

Rahell or Rachel, sig. a sheepe, seeing, the beginning, the sight of mischiefe, beholding God.

Shee was the youngest daughter of Laban the sonne of Nahor, and being a very fayre and beautifull mayden borne in Haran, disdayned not to keepe her fathers sheepe. And as she came with her fathers sheepe to water them at the well, it was her chaunce there to meete with Iacob the sonne of Isaak and Rebecca, and her [Page] fathers nephewe, who after some curtesie shewed towards her in helping her to water her sheepe, kissed Rahel and tooke acquayntaunce of her, as his neere kinswoman: wherevpon she ranne and tolde her father Labā, who presently went out and fetcht Iacob home, and there after intertaynment made, retayned Iacob in his seruice, where in processe Iacob fell in loue with Rahel, and offered to serue her father seuen yeeres for her to be his wife: vnto whom Laban made as willing a promise saying, It is better that I geue her thee whiche art bone of my bones, and flesh my flesh, then that I shoulde geue her to another. So Iacob serue [...] seuen yeeres for Rahell, & they seemed vnto him but a few dayes, because he loued her. Howbeit, when the time came that she should haue beene geuen vnto Iacob, beholde her couetous father (who esteemed more the profite that he had of Iacobs seruice, then eyther his promise or the course of the countrey,) at night after the feast was done, went and layde his eldest daughter Leah Rahels sister in her steede in Iacobs bed, who thereby preuented Rahel, & became Iacobs first wife contrarie to his mynde. For which his dissembling when he was rebuked by Iacob, who serued for the younger and not for the elder, he alleaged custome for his excuse saying: It was not the manner of the countrey to geue the yunger daughter before the elder, therfore if thou wilt serue me yet seuen yeeres more for the younger, I wil also geue her vnto thee for thy seruice. So Iacob being driuen for the great good will he bare to Rahell, to serue her couetous father seuen yeeres more for her, at the seuen yeeres end, she also was geuen vnto Iacob, with her mayd Bilha to be her seruaunt, and became his wife together with hir sister Lea. But Rahel was euer better beloued of her husband then Lea: Therefore when the Lord saw that, he made Rahell barren and her sister fruitfull. Now when Rahell saw that she bare Iacob no children, she enuyed her sister Lea, and sayd vnto Iacob her husband: Geue me children or els I die. Then Iacobs anger beyng with these wordes kindled against his wife Rahel, he said vnto her, Am I in Gods steed which hath withholden frō thee the fruit of thy womb? as if he should say, it is God only that maketh barrē & fruitfull, & therfore I am not in ye fault. Behold my mayd Bilha then (quoth Rahel) & go into her, & she shal beare vpon my knees yt I may haue children by her, & I will receiue her children on my lapp, as though they were mine own, so Rahel gaue Iacob Bilha her mayd to wife, who conceiued & bare her a sonne whose name shee called Dan, praysing God and saying: [Page] God hath geuen sentence on my side, and hath also hearde my voyce, and hath geuen me a sonne. Then Bilha her mayde conceiued agayne and bare Rahel the second sonne, whose name she called Naptali, then after shee had receiued this benefite of God to haue children borne vnto her (such is the arrogancie of mans nature) Rahel began to contemne her sister Lea more then before, and saide with excellent wrestling, haue I wrestled with my sister, & haue gotten the vpper hād. Afterward when shee heard that Ruben her sisters sonne, had brought home Mandrakes out of the field, she could not be quiet till she had gotten those Mandrakes of her sister, and therfore went vnto her and said, geue me I pray thee of thy sonnes mandrakes, and thou shalt sleepe with Iacob my husband this night. So she solde her husband for the mandrakes. And within a while after Rahel hauing bin long barren, at the last, that is in the yeere of the world 2259. God remembred her, heard her and opened her wombe, or made her fruitfull: so that she conceiued and bare her first sonne, whose name she called Ioseph, praysing God and saying, God hath taken away my rebuke, the Lord will yet geue me another sonne. And assoone as Rahel had borne Ioseph, Iacob her husbande woulde no longer tarrye with her father Laban, but hauing got his wages of Gods blessing, & not of Labās deliuering was ready to depart. And when he heard how Labans children and his wiues brethren did murmure & grudge at his wages or wealth, wherewith God had blessed him in Labans seruice: He called Rahel & Lea to the field vnto his flocke, & there told them of their fathers discurtesy, or rather crueltie towards him, saying: wiues, I see your fathers countenance is not towards me as it was wount, and yt he enuieth me because the God whom my father worshippeth, hath blessed me. And yee know that I haue serued your father faithfully with all my might, but your father hath deceiued me, & changed my wages ten times, howbeit God suffered him not to hurt me, but hath takē away your fathers substance or cattell, and geuen it me in recompence of my faithfull seruice done vnto him. Now therefore, forasmuch as yee know that the Lord hath appeared vnto me by his Angel in Bethel, and willed me to depart out of this countrey, and returne vnto my natiue countrey where I was borne: I thinke it necessarie and conuenient for mee to doe so, as the Lorde commaunded. Then Rahel and Lea being very well content with that Iacob saide, answeared Iacob and sayde: Let vs depart hence, for we haue no more portion and inheritaunce [Page] in our father Labans house. Yea, he doth rather count vs as straungers, for he hath sold vs (in that of a couetous mynd he hath geuen vs vnto thee in liew and recompence of thy seruice which is a kind of sale,) and hath eaten vp and consumed our money. Therefore all the riches whiche God hath taken from our father is ours, and our childrens. Nowe therefore, whatsoeuer God hath sayd vnto thee doe it. So Iacob with his wiues Rahel and Lea vnknown to Laban went away, and Rahel at her departing from Labā her father, while he was gone to his sheepshering, & vnknowne to her husbande, stole away her fathers Idols or Gods, not to woorship them, but to withdraw her father from Idolatrie. Howbeit it proued not so, for afterwardes these Idols were the cause that Rahel and some of Iacobs family worshipped strange Gods, as appeareth Gen. 35. where Iacob was commaunded by GOD to clense his houshold, and to cause them to put away the strange Gods from among them, and to worship God aright in Bethel. So when Iacob & Rahel were gone, Labā 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 yt 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 yt I haue, & with whō thou findest thy Gods, let him not liue. Wherevppon Labā 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 thē, & as her father was ruffling about the place where she sate, she said vnto him: O my Lord, be not angrie yt I cānot rise vp before thee, for the custome of women is vpon me, & so the thing for all his searching was not known. Thē after a litle chiding had betwixt Iacob & Labā, there was a couenāt of peace made betwixt them: vppon condicion, yt Iacob should vse Rahel & Lea his wiues wel, & to take no mo wiues vnto thē to vexe them, whervnto Iacob easily graūted: & so Labā hauing blessed Rahel & Lea his daughters, he took his leaue [...] & departed back again. & Iacob went on his iourney to meet Esau his brother, placing his wife Rahel & her sōne Ioseph last, yt they might be furthest frō dāger: & whē she met her brother in lawe Esau, Rahel drew neere, & did reuerence [Page] vnto him, and so tooke her leaue & departed safe with Iacob vnto Sichem. And when she was going vp with her husbād 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, yt is, the sonne of my sorrow, but his father Iacob called his name Beniamin, and so she died in childbed in ye yeere of the world 2275. after that she had bin married 23. yeeres to Iacob, & shortly after ye death of her nurse Rebecca, & was buried in ye way to Ephrata, which is Bethlehē in ye border of Bēiamin: where Iacob caused a piller of stone to bee set vpō her graue, as a ceremony, to testifie the resurrectiō 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 ye prophet Ieremy lōg after did cōpare ye destruction & captiuity of the Iewes to ye destructiō of the Beniamites or Israelits saying: This saith ye Lord, a voyce was heard on hye, mourning & bitter weeping: Rahel weeping for her childrē refused to be cōforted, because they were not aliue but dead, yt is the Beniamites & Israelites were so destroyed yt 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 ye cruel & blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before, by causing all the young children vnder 2. yeeres old yt 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 [Page] 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 [...]oome in thy fathers house to lodge in? yea quoth shee, there is both roome and lodging: and also both lytter and prouender enough for your beastes. Blessed bee God (quoth hee) that hath dealte so mercyfullye with my mayster, and hath brought mee the right waye to my maysters Brothers house. Then Rebecca (hearing him speake of her fathers Brother) ranne home and told al things what the man had sayd, in the presence and hearing of Laban her brother: who beholding the earinges and bracelettes vppon his sisters handes, and marking what shee said, ranne presentlye forth to meete the manne, and with gentle entertainment brought him home into the house, and sawe his Camelles drest, and prouided for of prouender: and when he had so done, hee set meate also before the man to eate: but the man would not eate before he had done his maisters message, and declared the cause wherefore his master had sent him, together with the manner of his meeting with Rebecca their Daughter at the well, whom he disired them to giue to his maysters Sonne to wife. Wherevnto Laban her brother, and Bethuel her mother, so soone as they perceiued by his discourse and [Page] tale that he tolde, that this was Gods ordinaunce, they yeelded to the mans request, saying: This thing is procured of the Lorde, we cannot therefore saye vnto thee neyther euill nor good: Behold Rebecca is before thee, and at thy commaundement, take her and goe, that shee may bee thy masters sonnes wife, euen as the Lorde hath ordeined. Which words so greatly reioyced the man, that he hauing first praysed the Lord for his mercy towardes his maister, and for that he had his request graunted, tooke forth more iewelles of gold and siluer, and riche apparell, and gaue them Rebecca in the presence of her friendes. Hee gaue giftes also vnto her brother and mother, for tokens of goodwil, and to requite their courtesie, and then satte downe, and did eate and drinke merily with them. And on the morowe, when the man made haste to bee gone with Rebecca: her brother and mother (to shew that parentes haue not authoritie to marye their children without consēt of the parties,) called the Damosel forth to aske her counsel, and to know whether she would goe with the man or noe. And she being content to goe with him, prepared her selfe readye: but before shee went, her brother and mother blessed her, saying: Thou art our sister, grow into thousandes, and thy seede possesse the gate of thine enemies, and be victorious ouer them, which blessing was afterwarde fullye accomplyshed in Iesus Christ. So Rebecca taking her nurse Deborah and her maydens with her, shee lefte her brother and mother, and rode away with the man, who brought her towardes Isaak his maisters sonne, and when shee espyed Isaak comming by the way in the fielde to meete her, shee sayde vnto the seruant: who is yonder man that commeth in the fielde to meete vs? It is Isaak my maisters sonne (quoth the seruant) who walketh yonder, praying in the fieldes, as his manner is: so when shee came neere him, shee alighted, and in token of shamefastnesse and chastitie, (as the custome of euery spouse firste brought vnto her husband was,) she tooke a vaile, & couered her head & face, and was deliuered vnto Isaak, being 40. yeares old: who brought her vnto his late mothers Saraes tent, & so she became his wife, and this was in the yeare of the world 2148. & was deerely beloued of him. Wherby he hauing newly left mourning for his mother Sara, that was lately departed this lyfe, was now by Rebecca his wife greatlye comforted and cheered againe, to his great comfort. And this maryage was made in the yeare of the worldes creation 2148.

Afterward Rebecca hauing bin xx. yeares barren, and without anye [Page] childe, at ye last, at the earnest petition & prayers of her vertuous husbād, (whom God heard) conceiued with 2. children at once, & when she felt them striue together within her wombe, she made her mone to God, saiing: Seeing it is so, that one shal destroy an other, why am I thus with childe? but God made her answere, saying: There are two manner of people in thy wombe, & two nations shal be deuided out of thy bowels, and the one nation shal be mightier then the other, and the elder shalbe seruant to the younger. And so, when her time was come to bee deliuered, she brought forth two twinnes, the one red & rough, that came out first, whose name was called Esaw: the other white and smoothe, that came out last, & held his brother by ye heele, whose name they called Iacob: which two afterward became mighty men in the world. But Rebecca loued Iacob her youngest sonne better then Esaw her eldest: for Esaw had married in processe of time two wiues at once, of the daughters of the Hittites, one called Iudith, ye other Beshemath, who were a continual griefe of minde vnto her for their disobedience & rebellion. And to preferre Iacob before Esaw, she sayd vnto Iacob: Heare mee my sonne: Behold thy father is blinde, as thou knowest, & I haue heard thy father say to thy brother, goe and kill some venison, and make mee meat therof, such as I loue, that I may eate, & blesse thee before ye Lord, afore I die. Now therfore my sonne heare my voyce, in that which I cōmaund thee: Get thee now to ye flock, & bring me thence 2. good kids, yt I may make pleasant meate of thē for thy father, such as he loueth, & thou shalt bring it him to eate, that he may blesse thee before his death. Which subtill dealing of Rebecca with her husband is blame worthy: because she should haue taryed til God had performed his promise made towardes Iacob the younger, and not to haue sought by this sinister meanes to preuent Esaw. Then sayd Iacob vnto her: Mother, my brother Esaw is a rough man, & I am smooth: and if my father shal happē to feele me, I shal seeme vnto him, as I went about to deceiue him, & so shal I bring a curse vpō me, & not a blessing. Wel (quoth Rebecca) vpō me be thy curse my sonne, only heare my voice, & go fetch me yt kids: so he went & fet thē vnto her, & she made pleasant meat therof, such as his father her husband loued. And when she had done: shee fet out certeine fayre cloathes of Esawes, & put thē vpon Iacob, and couered his hands and the smooth of his necke with Goates skinnes, and put the meat in Iacobs handes, to cary to his father. By which pollicie of Rebecca, Iacob gat firste his Fathers blessing, to fulfill the word of ye Lord, who [Page] before had sayde to Rebecca, that the elder shoulde serue the younger. But when shee heard how Esaw her sonne threatned to kill her sonne Iacob his brother, for stealing awaye thus by subtyltie his blessing, she tolde it Iacob, saying: Thy brother Esaw threatneth to sleye thee: therefore my sonne, heare my voyce, make thee ready, and get thee to Laban my brother at Haran, and there tarye with him a while, vntyll thy brothers furye and fiercenesse be asswaged, and that his wrath bee turned awaye from thee, and hee forget the thinges which thou haste done vnto him, and then will I send and fetch thee away from thence: for why should I bee depriued of you both (by murder) in one daye? And when shee had giuen her sonne Iacob this counsaile to flye away, she wente to Isaak her husbande, to perswade him to anger for Iacobs departure, and sayde: I am weary of my life, for this Iudith and Bathshemath the daughters of Heath, my sonne Esaws wiues, for they continually vexe my heart with their disobedience, and therfore if my sonne Iacob should take a wife also of ye daughters of Heath, such a one as these are, of the daughters of that lande: what good should my life doe mee? Whereupon Isaak called Iacob, and blessed him, and sente him awaye with a great charge to take a wife of the Daughters of Laban Rebeccas brother. And thus by the counsaile and perswasion of Rebecca, Iacob escaped the daunger of Esaw, and was sent to Laban his mothers brother, where in processe hee gat him a wife, and purchased the loue of Esaw againe. Afterward Rebeccaes nurse called Debora died, and was buryed in Bethel vnder an Oke. Gen. 22.23. 24.5.25.26.34.27.35.8.

Reuma, or Ruma, or Roma, signi. a hie, stately, or loftie dame, thunder, outcast.

Shee was the Concubine of Nahor, Abrahams brother, & Milchas mate: who bare vnto Nahor foure sonnes, called Tabath, Gahā, Thahash, and Maachah. Gene. 22.24.

Rhode, signi. seeing, strong, a fight, a disascenting, a rose.

She was the faithful mayde of Marie, the mother of Iohn Mark: who hearing Peter knocke at the doore, knewe his voice: but did not at the first open the doore, and let him in, for ioye and gladnesse of his comming: but ranne in and tolde her mistris, and the companie of the faithful then assembled, praying for him, that Peter stoode at the doore. And they not beleeuing her reporte to bee true, sayde vnto her, thou [Page] art madde. Yet shee affyrmed it constantly that it was so: then sayde they, it is his Aungell. So Peter continuing still knocking, at the last shee went and opened the doore, and when they saw Peter so miraculously deliuered, they were all astonished. Act. 12. 13.

Rizpha, or Respha, signi. a hurt with a s [...]one.

Shee was the daughter of Ahyah, and after became king Sauls Concubine, by whome she had two sonnes, the one named Armony, and the other Miphiboseth. And after the death of Saule, shee played the naughtypacke with Abner, the chiefe Captaine of Sauls hoste: who being therefore reprooued by Ishbosith Saules sonne, (Abner like a wicked man, coulde not abyde to heare of his faulte with this woman) herby tooke occasion in his wrath conceiued against Ishbosith, to betray the kingdome of Saule, & to transfer it first to Dauid: who afterwarde deliuered her two sonnes aboue named, together with the fiue sonnes of Merob Sauls eldest daughter, to the Gibeonites: who, for the offence of Saule, hanged them vp together vpon an hill before the Lord. Then Rizpha perceiuing their carcases to remayne vpon the gibbet longer then the law required, made prouision to saue theyr bodies, that neyther birdes should fall vpon them by day, nor beastes by night. Also in the time of the great famine, that then was by reason of the drought, shee made her self a tent of sackcloath, and place it vppō a rock, wherin she cōtinued praying frō ye beginning of haruest, vntil water dropped vpon ye people from heauen. And when it was told Dauid what Rizpha Saules Concubine had done, to pacifie the wrath of the Lorde: Hee caused the bones of her sonnes, with the bones of Saule and Ionathas to bee carryed into the countrey of Beniamin, and there buried in the Sepulchre of Cis Saules father. 2. Sam. 3. 7.21.8. &c.

Ruth, signi. watred, or filled, seeing, hasting, falling, enspiring, glutted, dronken.

Shee was the sister in lawe of Orpha, a very fayre Damosel, borne in the countrey of Moab, where by chaunce shee became the wife of Mahlon, the sonne of Elimelech, and Naomy a straunger of the Israelites, that came out of the lande of Iuda there to soiourne. And when her husbande was dead, and her sister in lawes also, shee and her sister went to bring her olde mother Naomy then a widdowe also, on her waye, trauailing home to her owne countrey of Iuda. And when she [Page] had gone a good way with her mother, and her sister Orpha, with much intreatie of her mother in lawe, was returned backe to her house in Moab. Ruth for no intreatie nor perswasion that her mother in law coulde vse vnto her, woulde in anye wise forsake her or departe from her: for when her mother Naomy sayde vnto her: Oh see my daughter, thy sister in lawe Orpha is gone home againe to her people, and to her godes, return thou also & go after her, she being by Gods wonderfull prouidence appoynted to be one of his housholde, coulde by no perswasion bee turned backe from God, that had chosen her to bee his: but answered Naomy her mother in law thus, Intreate mee not to leaue thee, nor to departe from thee: for whether thou goest, I will goe: and where thou dwellest, I will dwell: thy people shall bee my people: and thy God my God: Looke where thou diest, there will I dye also, and there will I bee buryed. The Lorde doe so, and so vnto me, if ought but death onelye departe thee and me asunder: so forsaking father and mother, and her owne countrey where shee was borne, shee went forwarde with her mother in lawe, till she came to Bethlem Iuda, which was in the moneth Aprill, or in the beginning of barley haruest. Whither when she came, to declare her great affection that shee bare towardes her mother in lawe, shee was verye diligent and willing to spare no paynefull diligence, to gette both her owne and her poore mother in lawes lyuing, and humbly sayde vnto Naomy: I praye thee let mee goe to the fielde and gleane eares of corne together after him, in whose sight God shall make mee finde fauour. And so as Ruth went out one day a leasing among the harueste folke, shee happened by the prouidence of God, vppon the fieldes perteining to Boaz, who shewed her such kindnesse, that shee neyther lacked meate nor drinke, neyther yet corne so long as haruest lasted, which she caryed home stil to her mother in lawe, to relieue her. And when al haruest was done: her mother in law Naomy gaue her this counsaile, saying: This man Booz, in whose fielde thou hast leased all this while, is our neere kinsman: therefore do now by my counsaile. This night he wynnoweth barley in the barne, wash thy selfe therefore, and annoyt thee, and put thy rayment vpon thee, and get thee to the barne, and keepe thy selfe close vntill he haue left eating and drinking, and when hee goeth to sleepe, marke the place where he layeth him downe: And when he is a sleepe, goe and lyft vp the cloathes softly at his feete, and lay thee downe, and he shall tell thee what thou shalt doe. So when [Page] Ruth had done all thinges according to her mother in lawes teaching, Boaz about midnight awaked out of his sleepe, and feeling one lye at his feete, was afrayde, and groping with his hande, hee asked who it was: I am Ruth (quoth shee) thine handmaide: spreade therefore the wing of thy garment ouer thine handmaiden, for thou art next of my kinne. Now blessed art thou (quoth Booz) for thou haste shewed more goodnesse at the latter end then at the beginning, in asmuch as thou folowest not young men, were they poore or rich. And now my daughter feare not, I will doe vnto thee all that thou requirest: for thou art well knowne to bee a woman of vertue. Howbeit 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 [...]orne, 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 yt I shalbe 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 giuē to thē, for whō 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 [Page] 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 mentiō 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 euē 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 yt thou shouldest giue me now in a charger ye 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 reuerēced 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.

[Page] 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 [Page] that shee was his sister and not his wife. So beeing come into Pharaos court in Egypt, the Princes and Courtiers of the Egyptians behelde her beautie, and commended her vnto Pharao, to be a very faire woman. Whereupon Sara was straight way caught vp, and taken into Pharaos house to be his wife, who intreated Abraham well for her sake, and inriched him greatly with sheepe, Beeues, Asses, Camels, and men seruants and maide seruantes. But the Lorde tooke the defence of the poore stranger against a mightie king: and as hee is euer carefull ouer his, so did hee preserue Sara cleane and vndefiled, and from beeing defloured by the king or his princes: but plagued Pharao and al his house with great plagues, that could not be cured but by the prayers of Abraham, and that because hee had violently taken Sara Abrahams wife from him to defloure her. Which when Pharao felt and sawe, then hee called Abraham, and saide: why hast thou done this vnto mee? and why didst thou not tell mee plainely, that shee was thy wife? But callest her sister, which made me take her to bee my wife. Nowe therefore beholde thy wife, take her, and goe thy way. So when shee was restored home to Abraham againe, honest, pure, and vnpolluted, to the intente none shoulde hurt either Sarai or Abraham her husbande, gaue his men charge and commandement, to conduct them safe out of his countrie with all that they had.

After this, Sara nowe being come into the land of Canaan, and hauing been long barren, and perceiuing that the Lord had restrained her from bearing of children, as she that had respect to Gods couenant and promise made before vnto her husband, that one which should come out of his owne loynes, should bee his heire, according to his request in earnest prayer, & that his seede should be as the starres in the skie for number &c. She gaue her husband Abrahā 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 [Page] 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 yt 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 frō Mamre, & soiourning in ye land of Gerar among the Philistines: It chanced yt Abimelech ye king of Gerar, hearing of her wonderful beautie, sent & tooke Sara away frō her hushusband of purpose to haue lyen wt her. But God whoeuer most greatly detesteth ye breach of marriage, by dreame or vision in ye same night before yt euer he had come neere her or touched her, reuealed vnto Abime. [Page] Behold thou art but dead, because of the womā, 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 Abrahā) 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 was priuily made long agoe betwixt her and mee in all places where we became. Then Abimelech the king gaue Abraham beeues, sheepe, men seruants, and maide seruants, and greatly inriched him: & also restored vnto him Sarah his wife, giuing him leaue to depart and dwell where hee woulde in his Dominion: but before Sara departed, as God had suffered this Heathen king to doe vnto her husbande: so nowe hee reproued Sarah his wife also for her dissembling & lying: Behold, I haue giuen thy brother a thousand peeces of siluer, beholde he is in the vaile of thine enemies to all that are with thee, and to all others: as if he had said: Sara, seeing God hath giuen thee an husbande, as a vaile or defence, yea, such a head, as with whom thou maiest bee preserued from all dangers, thou hast done euill to vse this dissimulation with mee, in calling him thy brother, that is indeede thine husbande. Then Abraham prayed vnto God for Abimelech, & God [Page] heard his yrayer, and healed Abimelech, and his wife, and his maid seruants: so that they conceaued afterwarde and bare children, for before the Lorde had taken away from them the gift of conceauing, and shut vp euery wombe in the house of Abimelech, because of Sara Abrahams wife.

Now the Lord visited Sara while shee was in the land of the Philistines at Gerar: so that shee through faith receiued strength to conceaue seede, and brought foorth a sonne in her olde age, at the time appointed of God, according as he had promised by the Angel, because she iudged him faithfull that had promised: So that of one woman, euen of her yt was as one dead & past age, there sprang so many, as ye starres of the skie in multitude, & as the sand in the Sea shore, which is innumerable. Heb. 11.11. 12. And Abraham called his sonnes name Isaack, and when the childe was borne, shee accused her self of ingratitude in that shee did not beleeue the Almightie, and said: God hath made me to reioyce: all that heare will reioyce with mee, who woulde haue said to Abraham, that Sara should haue giuen children sucke? for I haue borne him a sonne in his olde age.

After this, when Sara saw and perceiued Ismael the sonne of Hagar her maide, as he plaied with Isaak, mocking and deriding Gods promises made to Isaak, which the Apostle to the Galathians, 4.29. calleth persecution, she complained thereof vnto Abraham, and saide: Put away, or cast out this bond maid and her sonne: for the sonne of this bond woman shall not bee heire with my sonne Isaak. Which thing was very greeuous in Abrahams sight, because hee loued Ismael. But God saide vnto Abraham, Let it not greeue thee for the childes sake, or his mother: but in all that Sara shall say vnto thee, heare her voyce, for in Isaak shall thy seede bee blessed: that is, the promised seed shalbe counted from thy sonne Isaak borne of Sarah, and not from Ismael. Rom. 9.9. Then Abraham followed his wife Saraes counsaile, and put away Hagar, and her sonne foorth of his house, who after liued in the wildernesse of Paran, and troubled Sara no more.

Finally, when Sara was an hundred and seuen and twentie yeeres olde, in the yeere of the worlde, 2145. she died in Kyriath-arba, otherwise called Hebron, in the land of Canaan, and was buried in the double caue of the field Machpelah, ouer against Mamre, which is Hebron, which Abraham her husband bought of the sonnes Heath, called the Hittites, of purpose to bury Sara: for whose death he greatly lamented [Page] and mourned, & after her to be a place of common buriall, for all his & her posteritie for euer. And after the death of Sarai, Abraham tooke him another wife called Keturah, by whom he had diuers sonnes. Gen. 11.29. 12.5.13. &c, 13.1.16.17.15.21. 18.6,9.11.12. &c. 20. 21. 1.2. &c. till verse 15. 23.1. reade Iosephus fol. 180.181.

Sarra, or Sara, sig. my princehood, a prince, and as before in Sarai.

She was the only daughter of one Raguel, and Anna or Edna that dwelt in Rages, otherwise called Ecbatane, a Citie of the Medes, where Sarra hauing had seuen husbandes, one after another in her fathers house, the men before they had lien with her, were all one after another (by Gods prouidence and permission, who had reserued Sara to be wife for young Tobie, as afterwarde shall appeare) slaine by the euill spirite, or Diuell called Asmodius, to the great discomfort and heauinesse of the young woman and her friendes. And yet to aggrauate her sorrowe and griefe the more, Beholde, her fathers maides when shee did correct them for their faultes, woulde slaunder her, cheek and reproue her, on this wise, saying: Doest thou not know that thou hast strangled thine husbandes? Thou hast had nowe seuen husbands, neither wast thou named after any of them. Wherefore doest thou beate vs for them, if they bee dead, goe thy way hence to them, and God let vs neuer see sonne nor daughter of thee more vppon earth, thou killer of thine husbandes, wilte thou slay vs also, as thou hast slaine seuen men? When Sara hearde these wordes, shee was very sorowfull: so that shee thought to haue strangled her selfe: But beeing better aduised, shee saide with her selfe: I am the onely daughter of my father, and if I doe this, I shall slaunder him, and shall bring his age to the graue with sorrow. Whereupon shee cast aside all suche wicked and vngodly thoughtes, as at the first oppressed her, and in great pacience, betooke her selfe to fasting and prayer, with all deuotion and godlinesse, in so muche as in the midst of her griefe and affliction, shee got her vp to an high chamber of her house, where shee continued three dayes, and three nights without meate and drinke, in heartie prayer, towarde the windowe: beseeching God with teares, that hee would vouchsafe to loose and deliuer her from this rebuke, or els to take her out of the earth, saying as before in the first Lampe of Uirginitie, Page 39. After prayer, shee came downe from her chamber and praysed the Lorde. [Page] And note that at the very same instant that shee made her prayers, old Tobie also made his prayers to God, beeing rebuked of his wife Anna, and both their prayers came together, and were heard, & receiued also at one time before God, who thereupon to both their comfortes, sent his good Angel Raphael to heale them both: that is, to take away the blindnesse of Tobie: and to giue Sarra for a wife to Tobias, the sonne of Tobit, and to binde Asmodius the euill spirite, because shee belonged to young Tobie by right. For young Tobie being sent by his father to Rages, where Sara dwelt, & conducted all the way by the Angell Raphael, when they were come neere to Rages, the Angell saide to the young man: Brother, to day wee shall lodge with Raguel, who is thy cosin, hee also hath one only daught [...]r named Sarra: I will speake for her, that shee may be giuen thee for a wife, for to thee doth the right of her pertaine, and thou must marry her: seeing thou alone art the remnant of her fathers kinred, and the maide is faire and wise, nowe therefore heare mee, and I will speake vnto her father, that we may make the mariage, when we are returned from Rages: for I know that Raguel cannot marry her to another, according to the lawe of Moses, els hee shoulde deserue death, because the right of her doth rather appertaine to thee, then to any other man. Then answered the young man Tobias, and saide: I vnderstand, and haue heard (brother Azariah) that this maide hath beene giuen to seuen men, who died in the marriage chamber, and were slaine of the Diuell. I am afraide therefore, least such thinges shoulde happen vnto mee: for if I, as thou knowest, the only begotten sonne of my father, should go into her, whō I feare the wicked spirits do loue, because they hurt no bodie but those which come into her, & it should come to passe, yt I also should die as ye other vii. I should (I feare me) bring my father & mothers life (because of me) to ye graue in sorrow, for they haue none other sonne to bury thē.

Then said the Angel againe vnto him: doest thou not remembtr the precepts that thy father gaue thee, when he charged thee of his blessing that thou shouldest marry a wife of thine owne kinred: wherfore heare me, O my brother, for shee shalbe thy wife, neither bee thou carefull or fearefull of the euill spirite. For I will tell thee what they be of whom the Diuell hath power: namely, they that receiue mariage after suche a fashion, that they shut God out of them, and from their heartes, and giue themselues to their owne lustes, euen as it were an Horse and Mule, whiche haue no vnderstanding: vppon suche hath the [Page] the same Diuell Asmodeus power: But this same night shall Sarah bee giuen thee in marriage. And when thou takest her, and art come into the bed chamber, withold thy selfe from her three dayes, and giue thy diligence to nothing, but vnto prayer together with her. And in the first night, take the heart and liuer of the fishe, and lay it vpon hot coles, and make a perfume thereof, to perfume the chamber, and when the Diuell doth smell the same, hee shall flee away, and neuer come againe any more. The seconde night also, when thou shalt come to her, and goe into thy bed, ryse vp both of you, and pray to God, which is mercifull, who will haue pitie on you, and saue you: and so shall you bee receiued into the companie of the holy Patriarches. The third night, arise, and pray likewise both together, that yee may obtaine the blessing of God, and haue whole and sounde children begotten and borne of your bodies. And after the thirde night feare not, but take the maiden in the feare of God, for shee is appointed vnto thee from the beginning, and abuse her not, but vse her body modestly, more for the desire of children, then for any fleshly lust, that in the feede of Abrahā thou maiest obtaine the blessing in children: And thou shalt keepe her, and shee shall goe with thee. Moreouer, I suppose that shee shall beare thee children. Now when young Toby heard these thinges, hee loued Sara before that [...]uer he sawe her, and in his heart he was effectually ioyned to her.

And when they were come to Raguels house in Ragis, it was Saraes chaunce to meet them first, who after gentle salutations vsed ech to other, brought them into her fathers house, where after further acquaintance taken, when shee heard that olde Toby was blinde, she with her father and mother wept, and were very sorowfull for that his affliction. And after much good cheere, and courteous entertainemente, made by her father and mother, and her selfe vnto them: the Angell brake the matter and cause of their comming, first to Raguel, and communed with him, about the giuing of his daughter to young Toby his cosin. And Raguel Saraes father being very willing so to doe, tolde him all the doubt, and thinges that hee feared woulde discourage the young man, saying: It is meete that thou shouldest marry my daughter. Neuertheles, I will declare vnto thee al ye truth, I haue giuen my daughter alredy in mariage to seuen men, who dyed that same night yt they came into her. Therefore, I feare least it should chance vnto thee in like maner: No, (quoth the Angel) feare not to giue him thy daughter [Page] in mariage, for vnto this man Tobie which feareth God, doth thy daughter Sara belong to wife, therefore might many marry her, but none other haue or inioy her, as appeareth by thy saying, in that the seuen men are all dead, before they euer lay with her. Yea, (quoth yōg Toby) who for all this was couragious, & mery, & constantly set in the loue of Sara, I will neither eate nor drinke here this day, except thou first graunt me my petition: that is, doe not only promise mee, to giue me thy daughter Sara, but also bring her foorth hither, and presentlie betroth her to me to be my wife. Then Raguel perceiuing this to bee the worke of God, who had sent them for the same intent, yt his daughter might bee maried in her owne kinred, according to the law of Moses, doubted not to giue her vnto young Tobie, but said vnto him: take her then, & marry her according to the custome: for thou art her cosin, & she is thine, and God which is mercifull, make this prosperous to you both in al good things. So he called his daughter Sara, who came vnto him, & he tooke her by the right hand, & gaue her into the right hand of Tobie for a wife vnto him, & blessed thē saying: Behold, take her after the law of Moses, & lead her away to thy father: And the God of Abraham, the God of Isaak, & the God of Iacob, be with you, ioyne you together, & fulfill his blessing in you. And then, yt is to say, in the yeere of the world, 3414. Raguel with his wife Edna made a contract of mariage, & sealed it, to approue both their consents to the marriage of their daughter: & so after the feast praised God. And when night came, her mother Edna, at her husbands commandement, prepared another chā ber for Sara to lie in, who so soone as she was brought thither, fel a weping. But her mother wyped away her daughters tears, & comforted her with sweete wordes, saying: Be of good cheere my daughter, the Lord of heauen & earth giue thee ioy for this thy sorrow & heauinesse yt thou hast suffered, be of good comfort my daughter. So when she was in the chamber a bed, they brought in Tobie her husband also into her, who remembring the Angels wordes, perfumed the chamber with the liuer of the fish, which perfume, when the euill spirite had smelled, hee fled straight way into the vttermost parts of Egypt, for the Angel Raphael had taken hold of the Diuel Asmodeus, & bound him, & sent him into the wildernes of the higher Egypt. And after that they were both shut in, Tobias rose out of the bed, & said vnto the virgin, vp sister Sara, arise, & let vs make our prayer vnto God, that hee would haue pitie on vs, to day, to morrowe, and the thirde day: for these three nightes [Page] 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 Sa [...] ra vnto him, together with her portion, and so sent her away from him with health and ioy, and with his blessing, saying: The God of heauen make you my children to prosper before I die. And with this exhortation giuen to Sarra his daughter, saying: Honor thy father and mother in lawe, which are now thy parents, that I may heare good report of thee. Also, see thou loue thine husband, and rule well thine houshold, keeping them in good order, that thou mayest shewe thy selfe faultlesse, and so kissed them, and tooke his leaue of them. And to Tobias, her mother Edna gaue this charge concerning Sarra, saying: The Lorde of heauen restore thee my deare brother, and graunt that I may see thy children of my daughter Sarra, that I may reioyce before the Lorde: Beholde, now I commit to thee my daughter as a pledge, doe not intreate her euill. So shee imbraced her daughter, & kissed her, & let her goe. So Sarra went with her husband to Niniuie, & there dwelt with [Page] 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 ye destructiō 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 ye 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 yt 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 frō another, by rapping [Page] 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 seruāt of king Ioash, who with his fellowe zabad, the sonne of Shimrath before most vilanously conspired together, and slue their master king Ioas as hee lay sicke in his bed, but afterwarde, for this his blooddie fact, hee suffered the condigne punishment of shamefull death, by the handes of Amaziah the king, and sonne of Ioah, as appeareth. 2. Chr. 24.25.26. 25.2.

Shiphrah, or Siphrah, or Sephora, sig. faire, fairenes, pleasing, a sparrowe, his birde, a Trumpet, wel doing, goodnes, early, a Goat.

She with her companion Puah, were two of the most famous and chiefest midwiues of the Hebrue women in the lande of Egypt: vnto whom king Pharao in his cruel rage against the Israelites, and the children of God, gaue this commandement, saying: when yee doe the office of a midwife to the women of the Hebrues, or Israelites, and set them on their stooles or seates, whereupon they satte in trauelling of childe: If it be a sonne, then ye shall kill him, but if it be a daughter, thē let her liue. Notwithstanding, these two midwiues feared God more then the king, & did not murther the infants of the women of Israel in ye birth, as yt bloody butcher king Pharao had cōmāded thē: But cōtrariwise preserued ye mē children still aliue: which whē yt tyrant the king vnderstood, he sent for these two good midwiues, & rebuked thē saying: why haue ye preserued aliue ye mē childrē cōtrary to my cōmandment? [Page] 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.

[Page] Susanna, or Sues [...]hanna, sig. a Lilly, a Rose, Mirth, his Lilly, grace or Lady her grace, and good behauiour, louely, fauourable, &c.

Shee was the daughter of Helchias of the tribe of Iuda, and wife of Ioachim a very great riche man, and of high reputation and honour among the Iewes in Babylon where hee dwelt. Nowe shee beeing a very fayre woman, well brought vp, and instructed by her parentes in the law of Moses, & one yt feared God. In the same first yere that she was married, there were two Iudges made of ye 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 ye other their whole minds, & appointed a time when they mighte take her alone. And when they had espied out a conuenient time yt 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 yt therefore thou sentest away thy maydens from thee, because thou wouldest [Page] 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 ye Lord by doing it. And with that shee cryed out vpon them with a loude voice. And the olde lechers cryed out as fast against her, which clamour on both parties was so great, that it was hard among her seruants without, which ranne to the garden dore, and burst it open for hast, to see what the matter was. And when the seruants had heard the elders false report of Susanna: they beeing a little too hastie in beleeuyng so false a reporte of their mistres, were greatly ashamed of her: for there was neuer suche a report made of Susanna before.

So on the morrowe after these two wicked Iudges full of mischeuous imaginations againste Susanna, came to Ioachim her husbandes house, as the manner was, and there declared the matter (but most falsly) against her to her husbande, and all by wrongfull accusation to bring her to death, for spight that shee would not consent to their diuelishe desires. And when shee was sent for to her fathers house, where she then laye, and came accompanied with her father and mother, her children, and all her kin, to bee iudged and araygned before them for a breaker of wedlock, and an adultresse according to the lawe of God: shee beeing a very tender person, and marueilous fayre of face, stoode before the two wicked Iudges with her face couered: But these lecherous dottards, to the end they might at the least bee satisfied with her beautie, commanded to take the vaile or cloth from her face, that they might fully behold her, & haue a full sight of her beautie, which thing being done, to the griefe of her friends, and many that stoode about her: These two wicked Iudges stood vp them selues both to be her accusers and iudges, and laying their handes vpon the head of Susanna (who wept and looked vp to heauen, for her heart trusted in the Lorde:) They said, as we were walking alone in the garden, this woman came in with her two maides, whō shee sent away frō her, making fast the orchard dores after them, with yt a young felow which there lay hid in the garden, start vp & went vnto her, & lay with her: then wee which stood in a corner of the garden, seeing this wickednesse, ranne vnto them and sawe them as they were together, [Page] but wee coulde not holde the fellowe, for hee was stronger then wee, and got open the dore and leaped out. And when wee had taken this woman, wee demaunded of her, what fellowe it was, but shee woulde not tell vs. This is the matter that wee lay vnto her charge, and wee be witnesses of the same: Then the common sort beleeued them, as those that were the Elders and chiefe Iudges of the people: and so they condemned Susanna to death: whereuppon her friends, yea, and all they that knewe her, for sorrowe beganne to weepe and lament heartilie for her. Yea, and Susanna her selfe then cryed out with a loude voice, and made her feruent prayer vnto God, saying as before in the first Lampe, Pag. 48. O euerlasting God, thou searcher of heartes, thou that knowest all thinges before they come to passe, thou wotest that they haue borne false witnesse against mee, and behold I must die, whereas (thou Lorde knowest) I neuer intended, or once so much as thought, much lesse did any such thing, as these men haue maliciously imagined or inuented against mee. And the Lorde heard her prayer: Therefore when shee was ledde to bee put to death according to her iudgement, and as shee was going to the place of execution, the Lorde of heauen which had commpassion of this innocent woman, & neuer forsaketh & leaueth his, but helpeth them euen then when all thinges seeme past hope of mercy, to the great comfort of all oppressed Christians, raised vp the spirite of a little young childe called Daniel, who cryed with a loude voyce to the great admiration no doubt of all that heard him, saying: I am cleane from the blood of this woman. And when the people heard that, they stayed and turned them towardes the childe, and demaunded of him what hee meant by his wordes: O yee children of Israel (saide hee) are yee such fooles that without examination and knowledge of the trueth, yee haue condemned a daughter of Israel? Returne againe to iudgement, for they haue borne false witnesse against her. Then the people went backe againe in all hast. And the Elders tooke Daniell, and set him among them in iudgement, who when he had commanded the two olde lecherous Iudges that were the false witnesses, to be seuered one from another, that hee might examine them seuerally a parte, hee called the one of them & said vnto him: O thou old cankered carle, that art old in a wicked life, and hast vsed thy vncleannesse so long. Now thy sinnes and vngracious deedes which thou hast committed afore time, are come to light, for thou hast born false witnes, & hast pronounced false erronious [Page] iudgemēt. Thou hast condemned the innocent, & hast let the guiltie go free: Albeit, the Lord sayd: the innocent and righteous shalt thou not slaye. Now then, if thou hast seene her commit this villanie, tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together? He answered: vnder a Mulbery or Lentiske tree. Now verily (quoth Daniell) thou hast lyed against thine owne head. For loe, the Angell of God hath receiued the sentence of God to cut thee in two. For thou art worthy of death, in that thou hast oppressed the innocent woman, contrary to the commaundement of God, who sayd: The innocent and righteous, see thou slaye not: neyther shalt thou beare false witnesse against thy neighbour, and so he put him aside.

Then the childe called the other old dotard, & sayd likewise vnto him: O thou seede of Canaan, & not of Iuda, bewtie hath deceiued thee, and lust hath subuerted thine heart. Thus haue ye long dealt with y• daughters of Israell, & they for feare consēted vnto you, and companyed with you: but this woman being a daughter of Iuda, would not abide your wickednesse. Now tell me vnder what tree didst thou take them companying together? He answered: vnder a Pyne prune, or Mirtle tree. Uery well, sayde Danyell. Nowe verilye thou hast lyed also against thine owne lyfe or head: therefore the Messenger or Angel of the Lord standeth waiting with the sworde, to cut thee also in two, and so to destroye you both. And with that all the whole assemblye cryed with a loude voice, and praysed God, which so miraculouslye had preserued Susanna that daye, and saued her that trusted in him. And so fell vpon the two wicked Iudges, who were conuict by their owne mouthes of falshoode, and according to the law of Moses Deuter. 19.19. put them both to death for bearing false witnesse against their neighbour. Thus the innocēt blood of Susanna was saued ye same day from being spilt, in ye yeere of ye world 3518. Therfore Helchias her father & mother praised God for their daughter Susanna, with Ioachim her husband and all the kinred, that there was no dishonestie founde in her. Dan. 13. Susanna. 1.

There was an other woman, called Susanna, in ye time of Christ, which being a godly woman, folowed Christ & his Apostles diligētly to heare their preaching, & ministred vnto them of her substance to relieue thē, so much as laye in her power, to her perpetuall prayse, and the great shame of many, both men and women now in the time of the same gospell, [Page] who bee so far from relieuing the professors therof, that they will not vouchsafe to follow them: no nor so muche as to heare thē, preach they neuer so well, & charme the charmar neuer so wisely: but to theyr vtter condemnation in the day of iudgement. Luke. 8.3.

Tabitha, is by interpretation Dorcas, that is a doe, a deere, a robucke, or fawne.

Shee was a certeine godlye woman, and a disciple of Christe, dwelling at Ioppa: who in her lyfe tyme hadde beene vertuouslye occupyed, and especiallye in the workes of mercie, relieuing the poore and needie. And while Peter was preaching and dooing his office at Lydda, which was a Citie not farre from Ioppa, it was her chaunce to fall sicke, and dye. And when her friendes after their custome hadde doone with washing her dead corpes, and layde it forth in an vpper chamber to bee annoynted, readye to the buryal, they sente for Peter to come vnto them: who beeing come, they hadde him vppe to the chamber, where the dead corse lay, and where the widdowes came aboute him weeping, and laying forth the coates and other garmentes, which Tabitha had prepared in her lyfe tyme for the poore, before him: Then Peter put them all forth of the chamber, and being alone, kneeled downe and prayed, and turning him to the dead body, sayde: Tabitha, arise: at the which wordes she arose, and looked vpon Peter, who then gaue her his hand, and lift her vp, and called the Saintes and widowes, and restored Tabitha vnto them aliue: which he did not for her own sake, but for their sakes that were alyue, to the intent they might hereby haue occasion to beleeue and glorifie God the authour of that myracle wrought by Peter. And this was done in the yeere of the world 4179. Acts. 9.36. &c.

Tahpnes, or Taphnes, or Taphnes signi. a priuy temptation, a flight, a couered banner.

Shee was a Queene, and the wife of Pharao, that was king of Egipt, in the dayes of Solamon, a [...]d sister to the wife of Hadad, the Edomite, that first rebelled against king Salomon, whose sonne her nephew called Genubath shee weaned and brought vppe in her husbande Pharaos house, amōg ye sons of Pharao as one of her own. 1. Ki. 11.19

Talitha, signi. mayden.

She was the little daughter of Iarus, one of ye rulars of the sinagogue, who being of the age of 12. yeeres, fel sick, & died, & was restored again afterward at ye earnest request of her father to life by Iesus, speaking [Page] onely these two wordes, Tabitha: cumi, which is by interpretation, Mayden arise: and straight wayes she arose and walked: which myracle greatlye confirmed the fayth of her father, and all that heard therof. Mark. 5.22.41.

Tamar, or Thamar, signi a palme tree, or a date tree, a date, a chaung or exchaunge, bitternesse, a sharpning, to displeasure.

She was first the wife of that wicked man Er, the eldest sonne of Iudah the fourth sonne of Iacob & Leah: & after the death of Er, whō the Lord slewe for his wickednesse, she was giuen by her father in lawe Iudah to Onan his second sonne to wife, and so she became wife to two natural brothers: to the end there should be seede raysed vp by one brother to an other brother, if the firste died without issue: which order was then vsed in the olde lawe, for the preseruation of the stocke, that the childe begotten by the second brother should haue the name and inheritaunce of the first, and this is now in the new testament vtterly abolyshed. But Onan her husbande knowing, that the seede shoulde not be his, refused to lye with Thamar his wife: for which his wickednes, the Lord slewe him also, as hee had done his brother Er. Now Thamar being a widdowe againe, and Iudah fearing to marry his thirde sonne vnto her, least he should die also, sayd to his daughter in law Thamar: Thamar, remayne a widdowe in thy fathers house, til Selah my youngest sonne growe vp to mans state. So Thamar, for as much as shee could not marry in any other family, so long as Iudah would reteine her in his, wente and dwelte a widdowe in her fathers house, during which time Suah Iudahs wife also dyed: so that he became a widdower. And when it was told Thamar, that Iudah her father in law was a widdower, and that he had left mourning, and was gone to a place called Timnah with his friend Hyra, to see his sheepeshearers: she perceiuing that Selah was not giuen to her in marryage, caste off her widdowes garments from her, and couered her with a vayle, and wrapped her selfe, and so went disguised like a common harlot, and satte downe in an open place, by the hye way side going to Thimnah. And as Iudah her father in law passed that way, and saw one sit muffled with her face couered, like a whore, and being wonderfully blinded by God, that he could not know her by her talke to bee his daughter in lawe, hee wente vnto her, and sayde: Come I praye thee, lette mee lye with thee. What wilte thou giue mee then [Page] (quoth shee) I will (quoth hee) sende thee a kidde from the flocke: Then leaue me a pledge (quoth she) till thou send it. What pledge shal I leaue thee (quoth Iuda?) thy signet (quoth she) vpon thy finger, thy cloake and thy staffe. He did so, and lay with her, and she was begotten with childe by him at the same time, which was in the yere of the world 2283. And then she arose and went and put her vayle from her, and put on her widdowes rayment againe. Afterward Iudah comming to his flocke, according to his promise, sent her a kydde by his friend Hyra: to the ende no other might know of his wickednesse, and gaue him charg to bring with him his ring, cloake and staffe, that hee had left with her in pledge. Who comming to the place, and finding not the woman there: hee asked of the men there aboute where the whore was, that sat in the hye way as they came: They made answere againe there was no whore there. Then Hyra returned to Iuda, and told him, he could not finde her. Well sayd Iuda (who feared man more then God, as it appeareth,) let her take it to her, least we be ashamed.

Now was Tamar cōceiued with childe, and when she had gon three monethes, the thing was espyed, and one came and told Iuda, that his daughter in law Tamar had played the whore, and was with childe. Then bring her forth (quoth hee) and let her bee burnte. Whereby wee see that the lawe which was written in mans heart, taught them that whordome shoulde be punished with death: Albeit, as yet no lawe was giuen. And as shee was lead forth to the fire to be burnt to death, she sente the pledges to Iudah her father in lawe, saying: by the same man to whome these thinges doe pertaine, am I with chylde. Then Iudah knowing his pledges, that is his ring, his cloake and staffe, and hauing the horror of the sinne condemning him, sayde: she is more righteous then I: yea shee ought rather to accuse mee, then I her, for shee hath done this deede through my defaulte and negligence: because I gaue her not to Sela my sonne, as I promised. So was Tamar saued from death, and hee laye no more with her. And afterwarde when the tyme came, that shee shoulde bee deliuered, behold there were two twinnes in her wombe: And in her trauell, the one put out his hande, and the midwife tooke and bound a red thred about his hand, saying: this is come out first: but when hee plucked his hande backe agayne, loe his brother came firste out, [Page] And the midwife sayde, how hast thou broken the breach vppon thee, or the separation betweene thee and thy brother, and his name was called Phares: that is a parting. And afterwarde came out his brother, that had ye red thread about his had, annd his name was called zarah, yt is vpsproonge, or rysing, by whose monstrous byrth, the haynous sinne of incestuous adulterie in the father and mother, God would should be signified to all men. Genesis 38. all. Notwithstanding, it pleased God afterwarde, that of this Phares her sonne, Christ Iesus our Sauiour should bee borne, according to the fleshe: as from the stocke and line of Dauid, by Iuda, which shame our Sauiour Christ did take vppon him to set forth his great humilitie: who made himselfe of no reputation in this worlde, but became a seruaunte for our sakes: yea a worme, and no man, the reproch of men, and contempte of the people, and at length suffered the most shameful & accursed death of the crosse, to him therefore of all his creatures both in heauen and earth, be rendred and giuen all glory, prayse and thankes for euer and euer. Amen. Mat. 1.3.

Thamar, or Tamar, the Daughter of King Dauid, borne vnto him in Ierusalem, about the eighte yeere of his reigne ther, and in the yeere of the worlde 3077. was so bewtifull a young woman, that Amnon her halfe brother fell greatly in loue with her: insomuch that because it was hard for him to doe any thing to her, and that he coulde not haue such accesse vnto her, as he would, by reason that she being a virgin was so straightly kept in her fathers house, as virgins were accustomed in those dayes: he therfore was so sore vexed, that he fell sicke for loue of her, and wist not what to doe, vntill he brake his minde vnto his friende Ionadab, who being a subtill fellowe, and vnderstanding that he languished and pyned away for loue of his sister Tamar, hee gaue Ammon his friend this counsayl, saying: lye down in thy bed, & make thy selfe sicke, and when thy father shall come to see thee: say vnto him, I praye thee let my sister Tamar come and giue mee meate, and let her dresse meate in my sight, that I may see it, and eat it of her hand (where wee see yt there is no enterpryse so wicked, that can lacke counsayle to further it.) So Amnon redilye followed this lewde counsayle of his friende, and wente and layde him downe vpon his bed, and made himselfe very sicke: which when king Dauid his father heard, he came to visit him: vnto whome Amnon then sayd, I pray thee O king, let Tamar my sister come, and make me a couple of cakes [Page] euen some delicate or daintie dish of meate in my sight, that I may receiue meate at her hand. Then Dauid mistrusting nothing, sent home to Thamar, and willed her to go to her brother Ammōs house, to dresse him meat. So Thamar went and visited her brother Ammon at her fathers commaundement, and dressed him certeine deintie and delicate meate in his sight, and brought it him to eate: but he refused it. And because he like a wicked man was ashamed to doe that before men, which he was not affrayd to cōmit in the sight of God, he sayd: cause ye euery man to goe from me: So when euery body was gone out from him, he sayd to Thamar, now bring me thy meate into my chamber, and I will eate it at thy hande. Now when Thamar brought him his meate, and sette it before him to eate, Ammon tooke her, and beeganne to force her to lye with him, saying: come lye with mee my sister: Then shee seeing that, sayde: Naye my brother doe not force mee, for no such thing ought to bee done in Israel: commit not that follye against the lawe, which saieth: thou shalt not discouer the shame of thy sister, the daughter of thy father. Leuit. 18.9. For if thou doe, alas (quoth shee) howe shall I put awaye my shame, or whether shall I bee able to goe, to couer my reproch. As for thy selfe, thou shalt bee counted as one of the fooles, or as a lewde and wicked person in Israell. Nowe therefore I praye thee speake (rather) to the king my father: for hee will not denye mee vnto thee. Howbeit, Ammon burned so filthely in luste towardes her, that hee would not harken to her vertuous wordes and good counsayle: but being stronger in wickednesse then shee, hee forced her, and violently rauished and laye with her against her will, shee being but fourteene yeares of age. And then the flame of his hotte loue was quenched, and the fyre of his malyce so kindled against her, that the hatred wherewith he nowe hated her, was greater then the loue wherewith hee before loued her. And in a rage hee thrust her from him, and with currishe speeche sayde vnto her: vppe, gette thee hence out of my sight. Well (quoth Thamar) thou hast no cause thus to in [...]reate mee: for this euil, to put mee away, is greater then the other, that thou didst vnto mee. Neuerthelesse hee would not heare her, and there was no remedie, but out of his house shee must needes goe: & therfore he called his seruaunts and commaunded thē, saying: put this woman now out from mee, and locke the doore after her. So [Page] Thamar beeing shutte out of his house, and for shame wiste not whether to goe: put ashes vppon her head, and rente her gaye garmente of diuers colours and peeces, such as the kings daughters, that were Uirgines did vse to weare, and was had in greatest estimation in those dayes. And so went shee crying home to her owne brother Absoloms house: but when her father king Dauid heard all these thinges, hee was verye wroth with Ammon. And Absolon when he vnderstoode the matter and cause of her complaynte, by and by hee conceiuing sodeine vengeance in his heart against his brother Ammon, for defiling thus his sister: yet dissembling the matter a while, tyll occasion serued: in the meane while hee comforted his sister Thamar, saying: Hath Ammon thy brother bin with thee? Now yet bee still my sister, hee is thy brother, let not these thinges greeue thine heart. So Tamar remayned desolate in her brother Absoloms house: who two yeere after tooke occasion to bee reuenged on Ammon, for this villanie offred to his sister Tamar: and at a banket made of purpose, hee caused his men to kil him, as hee satte at the table, with the reste of his brethren. And this was the ende of that wicked man Ammon, by Gods iust iudgement, for deflouring so pure and godly a Uirgin: but esp [...]ciallye for committing inceste 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.

[Page] 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 [Page] come vnto him at the king her husbands commaundement. Therfore, ye 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 ye Eunuches? The Memuchan one of his seuē 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 whē they heare of the act of ye Queene, as she did: & then also the rest of the inferiour women in ye land wil by continuance doe the same. By which occasion much despitefulnesse, and wrath shall arise, and shalbe 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 shalbe made and published by proclamation, throughout all his kingdome: then shall all women both great and smal feare to offend their husbāds, 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 [Page] 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 ye law & statute made, ye king sent from his court letters in diuers lāguages, to publishe the same law & statute in all his prouinces, and to euery people after their language, straightly charging & cōmanding yt euery man should beare rule in his own house, & yt 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, whō 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 yt proude and ambitious man Haman, who whē he was exalted by Assuerus ye 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 & 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 yt 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 wt the king vnto the Queenes banquet: which wicked aduise & counsel was no sooner geuen, but Haman her husband as speedily put it in practise, & caused a most huge paire of gallous to be made & set vp for Mordicay. But whē he came to ye king, thinking to haue begged Mordicay to be hanged, God in ye meane time had so wrought in ye kings heart to promote Mordicay, & that Hamā cōtrary to his expectatiō was cōmanded by ye king to doe Mordicay al ye honor he might, as vnto ye kings chiefest [Page] friend. But whē he had done, ye thing went so neere his heart, that he hasted home again very sorowful & sad, & told zeresh his wife & his friēds al yt had befallen him quite cōtrary to his hope: thē said his wife zeresh vnto him, if Mordicay thine enemy be of ye seed of ye Iewes, before whō thou hast begun to fall, thou shalt not preuayle against him: but shalte surely fall before him. And as God put in the mouth of this wicked woman to speake, euen so indeed ye Lords decree came to passe against her husband. For afterward he was hanged vpō the same gallous that shee caused him to make for Mordicay, together with her 7. sōnes also at one time & she her selfe turned out of house & home, & all that euer shee had confiscate & geuē to Q. Hester, as appeareth in the storie of Esther, at large. Esther 5.10.14.6.13.

Zeruah or Serua, sig. a woman Leaper, or hornet.

She was ye wife of one Nabat an Ephrathite of zerida, & bare vnto him a sonne called Ieroboā, & whē her husband was dead & she a widow, because her sonne was a mā of strēgth and courage, she preferred her sōn into ye seruice of king Salomon, where in proces for his wisedome and valiantnes, he became surueyour of the kinges workes for ye tribe of Ephraim & Manasses, but at the last for the great offences of ye king, God (among other enemies) raysed vp this hir sonne Ieroboam to rebel against the king his maister, and after his death, aduaunced him to the kingdome of Israel, 1. King. 11.26.

Zeruiah or zaruia, or zeruah, or Serua, or Seruiah with an S. si. bound, griefe, distresse, or trouble of the Lord, binding vp, framing, shaping, &c.

She was the daughter of Ishai, or Nahash Dauids father, & sister to Dauid & Abigail, & mother of Abishai, Ioab, and Asael 3. valiant captaynes, & worthy men of the tribe of Iuda. 1. Chro. 2.16. 2. Sam. 17.25

Zibiah, or zibia, or Sebia, sig. a prickette, fayre, chiefe, standing to the Lord, willing.

She was a woman of Beersheba, and wife of Ahaziah king of Iuda, & mother to Ioash the good king of Iuda, who repayred the temple of the Lord, which Athalia and her childrē had broken downe & spoyled, and restored the true religion that Athalia had defaced and set vp Idolatry. 2. Chro. 24.1.6. 2. King. 12.1.

Zilla or Sella. sig. a shadow, a rosting, a scorching, a tingling, a setting vp, a treading downe, a comparing, a wicker basket.

She was one of the two wiues of Lamech, the sonne of Methushael, & the mother of Tubalkain, the cūning smith & brasier, & of his sister [Page] Naamah: her mates name was Adah, who seeing that all men hated their husbande for his crueltie were afrayd, least at one time or other he should be killed. Gen. 4.19.22.23.

Zilpah or zelpah, zelphan, sig. the rewme, nought worth, the despising of the mouth, a slauering mouth.

She was the maid seruaunt or handmayde of Laban, whom he gaue to Lea his youngest daughter, the wife of Iacob, to be her handmayd: and when Lea had left bearing of children, she gaue her mayde zilpha vnto her husband Iacob to wife, who bare vnto her 2. sonnes called Gad and Assur, which afterward were two of the ten tribes of Israell. Gen. 29.24.30.9. &c.

Zipporah or Sephora, sig. his bird, fayrenes, pleasing, a sparrow, a trumpet, wel doing, goodnes, fayre, early, a Goate.

She was one of the seuen daughters of Reuel or Iethro, or Hobab, Prince of Midian, or Ethiopia, who comming with her sisters to draw water at a well, and fill the troughes for to water their fathers sheepe, were resisted by Shepheardes that droue them away. Howbeit, beyng rescued by Moses, that sate there at the wel, as a banished man driuen out of Egypt, who rose vp and defended them, they drew water enough and watered their sheep: they returned home againe, their father there seeing them come sooner then they were woont to doe, asked of them how chaunce they had done so quickly: A man of Egypt (quoth they) deliuered vs from the hands of the Shepheards, and also drewe water ynough, and watred our sheepe. Thē their father to declare his thankfull mynde, was desirous to recompence the benefite and good turne, done by Moses vnto his daughters, and saide vnto them, where is he? Why haue yee so left the man? call him that he may eate and drinke with vs. So they went and called Moses, who agreed to dwell with their father. And at the last their father gaue this his daughter zipporah vnto Moses to wife, vnto whom she bare 2. sonnes, the one called Gershon, the other named Elezer.

And when it pleased God to call Moses from keeping his father in lawes sheepe out of Ethiopia of Midian, to goe into his owne countrie Egypt, to deliuer his people from the tyranny of Pharao, he tooke his wife zipporah and her two sonnes with him, and returned towards Egypt. And as he was by the way in a common Inne, God punished Moses so with a sore sicknesse, for neglecting his sacrifice of circumcision (for he had not as yet circumcised his sonne as God had appointed) [Page] that he had almost killed him with death. Then zipporah his wif [...] seeing that her husbande for sicknesse coulde not, and GOD euen then required it to be done, as an extraordinary acte of a woman not to bee followed of anye other women in baptising their owne children: tooke a sharpe knife, and 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.

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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 wt 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 thē 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, yt 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 shalbe throwen thee ouer the wall, and with yt she went vnto al the people, & so with her wisedome perswaded them all, to cutte of the head of Sheba the traitour [Page] 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 gentlewomā, the city and people were happily preserued frō 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 Tēple before Christ, as he was teaching the people, to be condēned 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. commādeth vs yt 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, ye 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: thē Iesus lift vp himselfe & said vnto them, Let him yt is among you without sinne, cast the first stone at her, and with that he stouped down again and wrote on the groūd 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 thēselues one by one, and stole away out of the presence of Christ. So Iesus being left alone, and the woman stāding 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.

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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, yt the well might not be found, nor they beyng therein knowen. So when Absoloms seruaunces that pursued them, came to make search in her house for them, & to aske her where they were, the wife made aunsweare and sayde: they be gone ouer the brooke or water of Iordan, but they geuing no credite to her wordes, made further search for the men, and when they saw they coulde not finde them, they went their way. Who were no sooner gone, but the wife went by and by and told Ionathan and his brother thereof. Wherevpon they immediatly came foorth of the well and went vnto Dauid. And thus God sent these 2. good men succour and reliefe by the meanes of this good wife to Dauids preseruation in his kingdome, and his sonne Absoloms vtter destruction, as yee may reade at large in the Byble. 2. Sam. 17. 18. 19. &c.

Woman with blooddy issue.

There was a certaine woman amonge the Iewes, whiche was long diseased with a blooddy issue, or fluxe of blood euen the space of twelue yeeres, and had suffered many medicines, and things of many Phisitions: insomuch that she spent all her substance that she had vpon Phisitions, and it auayled her nothing, for she could not be healed of any, but became still much woorse and woorse. This woman therefore, as one vtterly despayring of any humayne helpe, when shee hearde that Iesus was come into those partes where she dwelt (which was, as I take it in Decapolis by ye citie of Gadaris) she sayd within her selfe, I will surely goe vnto Christ, for if I may but touch his cloathes onely, I shalbe whole. So her faith that she had in Christ and not any superstitious opinion that she had to attribute any vertue to his garment, mouing and emboldening her, she came and crowded in among the great presse and throng of people that were about Iesus, and approching [Page] as neere Iesus as shee coulde, shee assured of the vertue and power of Christ to heale her, came behinde him and touched but the hemme of his garment, and straight wayes the issue or course of her blood stanched and was dried vp, and she felt presently in her bodie that she was healed of the plague: with that Iesus immediately knowing in him self, that vertue went out of him, turned him about and sayd, who is it that hath touched my cloathes? not I quoth on [...], not I quoth another, and when euery man denied that they touched him: Peter and his disciples saide vnto him: Maister thou seest the multitude thrust, and throng thee, and tread on thee, and doest thou aske vs who hath touched thee? yea quoth Iesus, some one hath touched me, for I perceiue ye vertue is gone out of me, and then looked round about to see her that had done it. Nowe when the woman sawe that shee was not hid, & knowing what was done in her, she feared & came trembling, and fel downe before Iesus, and told him the whole truth before al the people, and for what cause she had touched him, and howe she was healed immediatly. Then Iesus perceyuing the greate faith of the woman that brought her vnto him, sayd mercifully vnto her: Daughter, be of good comfort, thy faith hath made thee whole: goe in peace, and bee whole of thy plague. And the woman was made whole at that same very houre to the glory of God, and her comfort. &c. Math. 9.20. Mark. 5.25. &c. Luke 8.41.

Diseased woman.

There was another woman which had a spirite of infirmitie, & whō Sathan had striken with a disease 18. yeeres, & was bowed together, as she whose s [...]owes were shronke together, & when she heard that Iesus was teaching in the Synagogue on ye Sabboth day, she went vnto the temple and stoode before him, whom when Iesus saw, he hauing pitie vpon her, called ye crooked creature vnto him and said: woman, thou art loosed from thy disease, & so layd his hands vpon her, & immediatly she was made straight againe, & glorified God, as all ought yt receiue anye benefite of his mercy. Howbeit the ruler of ye Synagogue taking occasion hereby to reproue Christ, for healing her on the Sabboth day, whiche might haue beene done on ye weeke dayes. Iesus perceiuing his hipocrisie, answered & said vnto him, thou hypocrite, doth not ech of you on ye Sabboth day lose his oxe or his Asse frō ye stal, & leade him to water? & ought not this daughter of Abraham, whom Sathan hath bound so these 18. yeeres be losed from this bōd on ye Saboth day? with which [Page] his words al his aduersaries being cōfounded, for shame wēt away, but al the people reioyced at ye excellent things, & good deeds yt were done by him, to whō therfore be al glory & praise for euer. Luk. 13.11.12. &c.

C

Cananitesse.

There was a certaine woman of Canaan a Greeke, and a Syrophenisian by nation, who had a little daughter, that was very sicke, and possessed with an vncleane spirit, when she heard that Iesus was come into the coasts of Tyrus and Sydon where she dwelt, she came to Iesus and fell at his feet crying and saying: Haue mercy on me O Lord, thou sonne of Dauid, my daughter is miserably vexed with a Diuell: but he answered her not a worde: wherfore she cryed the more earnestly vpō him, wt which her importunity his disciples being offended, they besought Iesus to sēd her away, because (quoth they) she neuer stinteth crying stil after vs. I am not sent quoth Iesus but vnto ye lost sheepe of the house of Israel, so the woman continued her crying, & came & worshorshipped him saying: Lord helpe me, and I beseech thee cast out the diuel out of my daughter. And then Christ spake vnto her and sayde, let the children (among the Iewes to whom the promises were first made) first be fed, for it is not good to take the childrens bread, and to cast it vnto whelpes, that is to straungers from the house of God, for so he spake after the common opinion of the Iewes, who tooke straungers for no better then dogges. Truth Lord quoth she, yet indeed the whelpes, eate of the croomes that fall from the children their ma [...] sters table. Then Iesus perceiuing her faith and humilitie in asking but the poore croomes, and not the childrens bread, graunted her petition for her faiths sake, and not the request of his disciples: and sayd vnto her, O woman great is thy faith for this saying, goe thy way, be it to thee as thou desirest: the Diuel is gone out of thy [...]aughter. And her daughter was made whole at that same houre. So that when shee was come home to her house, she found the Diuel departed, and her daughter lying on the bed safe & whole, to the glory of God, & her great comfort. Mat. 15.22. &c. Mar. 7.25. &c.

Cayphas mayde.

Cayphas the high priest of ye Iewes had 2. maydens, who when ye one saw Peter the Apostle (yt followed Christ to see his araignment before her maister) beneath in the hall warming himselfe by the fire, among ye rest of her fellowes, she came vnto him & beheld him wishly as he sate [Page] by the fire, & hauing well looked on him, she said: Thou wast also with Iesus of Nazareth: but Peter, such now was his infirmity and weaknesse, that euen to a silly wench he began to denie his maister Christ before them all, and sayd, woman, I know him not, neither wote I what thou sayest. And with that preparing himselfe to flie if he were further layde vnto, he went into the porch, where within a little while after, another of Cayphas maydes saw him agayne, and affirmed, saying vnto them that were there: Uerily, this man was also one of them that was with Iesus of Galilie. But Peter stil denied it, yea then began to curse himselfe, and forsweare his maister with an othe saying: I know not ye man of whom you speake, & immediatly ye cocke crew, wherwith Peter remēbring himself, & being liuely touched with repētāce, went out & wept bitterly, yt euer he so cowardly denied his Lord & maister, to the 2. maidēs & their fellowes silly womē, but this it pleased god we should haue Peter for an exāple of our infirmity yt we cōsidering ye same, may learn by his fal to depēd vpō God only, & not put our trust in our selues, or in our own strēgh as he did. Mat. 26.69. Mar. 14.66. &c. Luke 22.55.

Whē Dauid was driuē to flie frō Ierusalē by reason of the conspiracie of Absolō his sonne, he left x. Concubines behynd him to keepe his house, whō afterward Absolō by the wicked coūsel of Ahitophel de [...]oured, & went in, & lay with thē in the sight of all Israell in a tent set vp for the purpose on the top of ye house: wherfore Dauid, whē he was restored to his kingdome after he came againe to Ierusalem, hee tooke these x. womē his cōcubines yt he had left to keep his house, & put thē in ward, & fed thē, but lay no more with them: but they were inclosed and kept in perpetual prison vnto the day of their death, liuing in widowhood. 2. Sam. 15.16.16.21.22.20.3.

E

Witch of Endor.

There was a certain womā witch at Endor, a city in ye tribe of Manasses, yt had a familier spirit, vnto whō on a time king Saul after the death of Samuel ye prophet, quite cōtrary to his own cōsciēce, for he had destroyed ye witches & sorceresses before, not seeking to god in his misery, but as one led by Satā to vnlawfull meanes which in his own cō science hee condemned, came disguised by night to consult and aske counsell of her concerning the Philistines, whom God had raised vp to be his enimies, that they made sore warre against him, and saide vnto her, I praye thee coniecture vnto mee by thy familiar spirite, and bring mee him vp whom I shall name vnto thee.

[Page]But she not knowing him to be the king because he was so disguised, and dreading the daunger of the law, which then Saule himselfe had made against witches, vtterly refused to satisfie his desire and saide: Alas thou knowest what Saul hath done, how he hath destroyed the Sorcerers, and the Southsayers out of the land, wherefore then seekest thou to take me in a snare, to cause me to die the death. Howbeit Saule to driue her out of all doubte and feare, sware vnto her by the Lorde, saying, As the Lord liueth, no harme shall come vnto thee for this thing, feare not. Then ye witch somewhat emboldened, demaunded of Saul, saying: whom shall I bring vp vnto thee? And Saule speaking according to his grosse ignorance, and not considering the state of the godlie, and Saints after this life, how that Sathan hath no power ouer them, sayd to her, bring me vp Samuel: so she went to worke her diuelish feate, & when by her figure casting she saw as she thought Samuel, she thereby descryed Saul also, and knew him to bee the king. Whervpon thinking her selfe but a dead woman for playing the sorceresse, euen before the king himselfe, she cried out to Saul, saying: Alas why hast thou deceiued me, for thou art Saul the king. Bee not afrayde of that quoth Saul, but tell me what sawest thou? I saw sayde she, Gods assending and comming vp out of the earth. What fashion is he of quoth the king. And old man quoth she, comm [...]th vp lapped in a mantle. Then Saul, (in his imagination thinking it to bee Samuel, although in truth it was Sathan, who to blynd his eyes, tooke vpon him the forme of Samuel, as he can doe of an Angel of light) so soone as he saw Samuel, he bowed himselfe downe vnto the ground, in token of the reuerence and honour that he had had Samuel in before whē he was aliue. But whē Samuel & he had reasoned a while, & Samuel had denoūced vnto him ye heauy tydings of Gods seuere iudgemēts to light vpō him, to his vtter destructiō for his wicked life & apostacy, or reuolting frō God: Saul being sore frighted & astonied in his mind, wt feare at these terrible threatnings of God pronounced by Samuel, in great perplexity, trēbling & dispaire, wtout all remorce or grace to repēt & seek for mercy, presētly fainted & fel al alōg backward on ye earth. Whervppon ye witch seeing him thus sore troubled, thinking yt he had fainted with fasting too long, came vnto him and said: See, thine handmayd hath obeyed thy voyce, & I haue ventured my life, & put my selfe in perill of death for thy sake, & done as thou willedst me: now therfore I pray thee hearken thou also vnto the voyce of thine handm [...]yde, & let [Page] me set a morsell of bread before thee, that thou mayst eate, and get thee strength and courage to goe on thy iourney. But he refused at the first & would not eate, yet at the length being perswaded, and euen compelled by the woman and his seruantes about him, he arose from the earth, and sate vpon her bed. So when she had got him vp & layde him on his bed, shee dressed a fat calfe and baked cakes of vnleauened bread for hast, and set it before Saul and his men, who when shee had thus well refreshed and cheered them vp, they tooke their leaue of her and went away the same night, and tarried not. By which example of Gods heauy iudgment vpon Saule, we see and may learne what those foolish and vaine women (or men) get for the most part, that in their troubles and misery so forsake God and follow Sathan, by seeking vnlawfull meanes, euen in these bright shyning dayes of Christs Gospel: Wherin his word yt forbiddeth them such abhominations, is so often preached and read: Neuerthelesse are not ashamed so often for euery trifle to run farre & neere, to calkers, sorcerers, witches, enchaunters, Egyptians, alcumistes, figurers, foysters, or casters, [...]o vnderstand of thinges lost and found, of the state of their bodies, the liues of their husbands, and their children, and the recouery of their goods, cleane contrary to their dueties, and as it were in despite of Gods word, which vtterly condemneth the same, & to the great perill of their bodies, and soules, goods, lands, and posteritie, yea, vtter destruction both of bodies and soules for euer in hell, without speedie repentance and conuertion.

Woman in a vision.

Zachariah the Prophet among other his visions saith, that he sawe a woman sitting in the middes of an Ephah or bushell, couered with a talent of ledde ouer the mouth of it, & also that he saw two other women with winges, like storkes, bearing the same Ephah betweene thē in the ayre or skie flying away with it toward the lād of Shinaar, there to set or place it, which woman represented, signified the iniquitie of ye vngodly: which the Lord shutteth vp in a measure, and keepeth it as it were in a prison, yt he only can shut and open at his pleasure, so ye Sathan cā haue no such power to tēpt the godly therwith, as he would faine haue. And this vision of the 2. other women, doth further signifie how that God cā euē by such weake vessels and small meanes, remoue iniquity, with the weight of all afflictions that come thereby, from the godly to their enimies, if they repēt & turne vnto him, as I praye God we may haue al grace to doe, & that speedily, Amen. Zach. 5.6.7. &c.

H

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The two harlots of Hierusalem.

In the yeere of the worldes creation, 3112. there came two harlots or women victualers vnto king Salomon, as he was at Hierusalem, in the beginning of his raigne, and stoode before him to pleade for a quick child, the one woman began to accuse the other of murdering hir child, and sayde: O my Lorde, I and this woman dwell both together in one house, and I was first deliuered of a childe, and within 3. dayes after that I was deliuered, this womā was deliuered also, in the same house: and so we lay both in childbed together, no stranger being with vs in the house but wee twayne, and this woman ouerlaye her child in the night and it dyed, and to auoyde both the shame and the punishment, due for so vnnaturall murder of her owne childe, she arose at mydnight and stole away my quick child frō my side, while thine handmayd slept, and laid her dead child in my bosome in steed therof. And when I rose in the morning to giue my child sucke, behold he was dead. And when I had looked vpon it, & wel considered it in the light: I found it was not my sonne whom I had borne.

Then the other harlot replyed, saying: Nay it is not so as thou sayest, but this is my sonne that liueth, and thy sonne it is that is dead. No quoth the other, this is thy sonne that is dead, and mine it is that is aliue.

Now Salomon the king hearing their contention, how the one said the child that liueth is my sonne, and the dead child is thy sonne, and the other denyed it so stiffely saying, that the dead was none of hers: but the liuing, and no witnesse nor proofe of eyther side brought to proue their assertions, to the end therefore, that the impudencie of the one trespasser should not ouerthrow the iust cause of the innocent woman, he like a most iust iudge, and wise Prince, to try out the trothe presently, deuised & adiudged as followeth: First, he called for a sword, which being brought vnto him, now take ye liuing child (quoth he) to ye seruants, and deuide it in twayne, & geue the one halfe to the one woman, and the other halfe to the other: with that the first woman that made the complaynt, who was the mother of the liuing child indeede, hauing now her motherly affection, and tender compassion towardes her childe kindled, [...]ried out, and as shee that had rather endure the rigour of the law, then to see her child cruelly slayne before her face: [Page] sayde vnto the king: Oh my Lord, geue her the liuing childe and slay him not. But ye other harlot most impudently sayd, nay let it be neither thine nor mine, but deuide it: Then the king wisely vnderstanding & obseruing the vnnaturalnesse, or rather crueltie of this harlot, who had killed her childe, gaue this righteous iudgement, and sayd: Giue her that complayned, the liuing childe, and slay him not, for this is his mother. By which example of Salomons wisedome tried in iudgemēt, God made it plainely appeare to all the worlde, that he kept true promise with him, in graunting him wisedome at his desire: yea it so terrified the heartes of all the hearers thereof, that for euer after they feared the king, as he in whom the very wisedome of God himselfe remained, and as a figure of Christ. 1. King. 3.16. &c.

Ieremy the Prophet in his Epistle to the captiue Iewes in Babylon, maketh mention of certayne impudent and common harlots, yt were in Babylon in his dayes saying: Furthermore, the women gyrde [...] with cordes, sit in ye streetes, & burne straw or branne, & if one of them be drawen away, and lye with any such as come by, she casteth her neighbour in the teeth, because she was not so worthily reputed, nor her cord broken. Baruch. 6.43.

The description of an harlot by Salomon.

As I was in the window of my house saieth Salomon, I looked through the lettice and saw & considered among the fooles & children, a young man voyd of wit, and destitute of vnderstanding, who passed thorow the streets by the corner and went toward the house of an harlot in the twylight of the euening, when the night began to be blacke and darke, for there was almost none so impudent, but they were afrayd to be seene: and also their owne consciences did accuse them that they wēt about wickednesse, which caused them to seeke the darknesse of ye night to couer their filthines and sinne withall.

And beholde, there mette him a woman with open tokens of an harlot both in her apparrell, gesture, and behauiour, for she was ful of babling, and lowde woordes, and ready to dallie, her feete cannot abyde in her house, nowe she is without, nowe in the streetes, and lyeth in wayte at euery corner: So this light woman caught this foolishe man and kissed him, and with an impudent face and shamelesse countenance, she [...]ayde vnto him: Come, I haue peace offringes, & meate at home, prepared to make good cheere with, this day also haue [Page] I payd my vowes, and made satisfaction for my sinnes, (so holy was this harlot, as she would seeme outwardly vnder a cloke of hypocrisie, the better to deceiue others and to allure them into her snares:) therefore came I foorth to meet the quoth she, that I might seeke thy face, and I am glad that I haue found thee: come home now I say with me, for I haue decked my bed with couerings and gay ornaments of tapistry, and clothes of Egypt, yea, I haue perfumed my bed with myrrhe, alloes, and cynamom: Come I saye, let vs therefore lye together and take our fill of loue, and let vs solace our selues, and take our pleasure in daliance, for my husbande is not at home, hee is gone a iourney farre of, and hath taken with him a great bagge of money, and will not returne home againe of a long time, vntill the day appoynted.

Thus this impudent harlot with her great subtilty and craft ioyned with sweete woordes, and flattering speeches, ouercame so the silly young man, that she caused him to yeeld, and with her dissembling lippes, she so entised and bewitched him as it were, that he silly foole, followed her straight wayes home to her house, as an Oxe ledde to the slaughter, which thinking he goeth to the pasture, willingly goeth to his owne death and destruction: And as a natural idiot and foole that laugheth when he goeth to the stockes to be punished, and as a byrde yt hasteth to the snare, not knowing what danger and perill his life is in. Euen so I say, went this besotted young man after her so long, till shee had wounded his languishing liuer with the dart of her filthy luste, & brought him home into her house of hell, and chamber of death & destruction, and there placed him as her gheste in the deepe pitte of hel. Prou. 7.

The description of the great whore or harlot of Babilon By S. Iohn the Euangelist. Whore of Babylon.

I sawe (sayeth Saint Iohn) a woman sitte vppon a scarlet coloured beast, full of names of blasphemie, which had seuen heads and tenne hornes: and the woman sate vppon many waters, and was arrayed all in purple and scarlet: and gilded with gold and precious stones, & pearles, & had a cup of gold in her hand ful of abhominatiōs & filthines of her fornications. And in her forehead was this name writtē: [Page] A misterie, great Babilon, the mother of whoredomes and abhominations of the earth. And I saw this woman dronken with the blood of Saintes, and with the blood of the Martyrs of Iesus. And I heard this strumpet glorifie her selfe, and boast gloriously of her prosperitie, saying in her heart: I sitte and lyue in pleasure being a queene, and am no widdow, and shall see no mourning: Yea, I saw the kings of the earth commit fornication with this whore, and the inhabitantes of the earth drinke, til they were dronken with the wine of her fornication, and the marchantes of the earth traffike with her, and buye her ware, to make them selues rich thereby of the aboundaunce of her pleasures, euen her ware of gold and siluer, precious stones & pearles of fine linnen, purple, silke, scarlette, and all manner of Thymwood, vessels of Iuory, and of pretious wood, of brasse, yron and marble: her wares also of synamom, sweete odours, oyntmentes, frankinsence, wyne, oyle, fine flower and wheate, of beastes and sheepe, horses and charyots, seruants and soules of men.

And when I sawe her, saieth S. Iohu: I wondred with great maruell. But the Angell of the Lorde after that hee had shewde me the misterie of the woman, and of the beast that bare her, told mee that this whore or harlot Babilon, for her sinnes and abhominations committed, which were all ascended and come vp to heauen, shall haue a great fall, and be sore plagued and tormented in one day all at once, euen with death, sorrowe and famyne, and that shee shoulde bee rewarded double according to her workes, and drinke the dreegges of her own cuppe, and bee burnt with fire: for strong is the Lord which will condempne her: yea, that they that hate the whore shall with one consente make her desolate and naked, and shall eate her fleshe, and burne her with fire, as God hath put in their heartes, to fulfill his will vppon her. That the kinges of the earth which liued in pleasure with her, also shall bewayle and lament her, when they shall see the smoake of her burning. And standing a farre off for feare of her torment, shall saye, Alas, alas, the great Citie Babylon, the mightie Citie, howe is thy iudgement come euen in one houre? The inhabitants and people of the world also shall runne out of her and crye out mightelye with a loude voice, and saye: Alas, alas, it is fallen, it is fallen, Babylon the great citie: is fallen, and is become the inhabitation of diuels, and the holde of all foule spirites: and the cage of euery vnclean and hateful byrde. Finally ye marchants of her trash, which made them selues rich therby: [Page] for sorrowe and wante of their filthy gaine, shall stand a farre off from her, for feare of her tormente, and erye out and dispayre, weeping and wayling, and saye: Alas, alas, the greate Citie that was cloathed in fine linnen, purple, and scarlet, and gilded with golde and pretious stone, and pearle howe in one houre are so great riches come to desolation. And all shipmen and trauaylers, by sea shall flye vp to the toppe of their mastes, to see her destruction, and shall crye out when they see the smoake of her burning, and cast dust vppon their heades, and saye alas, alas, what Citie in all the world was like vnto this great Citie: wherein all that had shippes on the sea were made rich by her costlynesse, howe in one houre is shee made desolate?

But contrariwyse, the Angelles tolde mee, that the Saintes and Martyrs, whome shee hadde slayne, shoulde greatlye reioyce in her destruction, and saye: O heauen reioyce of her desolation, and yee holye Apostles and Prophets tryumph in her ouerthrow: for GOD hath giuen your iudgement on her, &c. And with that the Angell cast a greate myghtye mylstone into the sea, saying: With suche violence shall that great Citie Babylon bee caste downe: so that shee shall bee founde no more. Reuela. 17. 18. see more. 19.1.2.3.

I

Of the Virgins of Iabes Gilead, read in Syloe Ieptahs daughter.

Ieptahs daughter being a very fayre virgin, vnknowne of manne, [...]he onelye childe and heire of her father, went out of her fathers house in Myspheh, accompanyed with diuers damoselles to meete her father, with Tymbrelles, daunces and songes, (as the manner and custome of women then was after anye great victorie) to welcome him home from warre, and to praise God for the victory giuen him against the Ammonites: but alas to her destruction, and her fathers infamy. For her father hauing before made a rash vow to God, that if hee gat the victory, & came home in peace, he would dedicate & offer vp in sacrifice vnto God the thing that first came out of his house to meete him, as wickedly performed the same rash vow. And so soone as he saw his daughter come out to meete him, being nowe ouercome with blinde zeale, & little considering whether his vowe were lawful or no: hee rente his cloathes, and sayde, alas my daughter, thou haste brought mee lowe, [Page] and arte one of them that trouble mee: for I haue opened my mouth, and made a vow vnto the Lorde to sacrifice vnto him the first thing that meeteth mee, 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 ye custome was, and because she would not be knowen to be ye 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 mā her sonne, whether he should liue to succeed his father in the kingdom [...] or die of that disease. But the Prophet albeit he was blynde, and his eyesight decayed for age, yet hauing her cōming 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 Salomō, frō amōg yt people, & haue made thee Prince ouer my people Israel, &c, & thou hast not kept my cōmandements, but done euill aboue all other kinges yt were before thee, in cōmitting abhominations setting vp Idolatry, & not only sinning thy self, but making other to sinne, [Page] 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 yt 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, thē 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 [...]empt her husband Iob, as Eue was to tempt Adam: she knowing [Page] 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 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.

[Page]THere appeared in heauen a great woonder saith S. Iohn, a womā cloathed with ye sunne, & the moone was vnder her feete, & vpō 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 whē 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 migh [...] 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, [Page] 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 ye 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 whēce 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.

[Page]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 thē 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 [Page] 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 & solēne 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 vpō 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 [Page] 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 [...]onne. And now therfore beware that thou drinke no wine, nor strōg 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 shalbe 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 ye 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 ye 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. Thē what is thy name (quoth Manoah) yt 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 [Page] 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 whē the flame went vp towardes heauen, from the alter, the Angel of the Lord ascended vp in the flame: which when Manoah and h [...]s wife beheld, they fel on their faces vnto the ground, and woorshipped God: for then they knewe that it was an Angel of the Lord, that so appeared vnto them. And Manoah sayde vnto his wife, we shall surely dye, because wee haue seene God: but his wife sayd vnto him, if the Lord would kill vs, hee woulde not haue receiued a burnt offering, and a meate offering at our handes, neither would he haue shewed vs all these thinges, nor woulde haue tolde vs any such, as if she would haue said: these graces that we haue receiued of God, and his accepting of our obedience, are sure tokens of his loue towards vs, so that nothing can hurt vs. So the Angel of ye Lord did no more appeare vnto Manoah and his 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 ye 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 ye 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: & whē his father & mother were come to Timnah, to cōmune & talke of y• matter wt the friēds of the womā, which was so beautiful in Sāpsons eyes: Sāpson their sōne wēt vnto ye dead carcas of ye lyō which he had slaine, & therein finding a swarm of bees, & honie in ye lyons body, tooke therof in his hād, & came to his father & mother, & gaue vnto thē to eate, but told thē not where he had it: so ye matter of mariage being bargained vpō by his father & mother, & ye womās friends, they married their sōne Sāpson at his own liking & choyse, & after ye wedding feast (as ye maner is) his father & mother returned home to their own house in Zorah neere to Eshtaol. Iud. 13.14.

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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 amoūteth in our monie to ye sūme of lxxxi. poūd xiii. [...], iiii. [...]. or there about, which she had laid vp of purpose to make an Idoll therwith. And whē she missed her siluer, shee so cursed & bāned ye theefe yt had takē it away, in ye hearing of Micha her sōne, yt 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 frō thee, for the which thou curse [...]t and spakest so ill, euen in my hearing: behold the siluer is with me, I tooke it and haue it yet in my possession. Then his mother was glad to heare that newes, and reioyced greatly, saying vnto her sonne: Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother, shee saide vnto him, I had dedicated this siluer to the Lorde of mine hand for thee my sonne, to make a grauen & molten Image thereof. Now therefore I wil giue it thee again: so cōtrary to ye cōmādement of God, & true religiō she took 200. of ye shekles of siluer, & gaue thē to ye founder to make therof a grauē & moltē image, which being done, she gaue it to ye 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 womē, whō of a superstition they especially appoynted & hyred once a yeere, yeerly to goe into ye tēple, & there in ye night with fayned teares to mourne and bewayle the death of one Tammuze, ye great prophet of ye Idols long since dead and buried, which superstitious women mourners, by reasō of ye custōe in processe of time, made an art & occupatiō of fained mourning, insomuch as they wer not only hyred at eueri calamity yt happened amōg ye people to lamēt for ye same: but also they taught their daughters & other mē & womē to weepe, & mourne wt fayned teares for ye dead, & other their miseries [...] of wt superstitious & Idolatrous womē mourners y• Lord by his prophet Ier. in deriding, mocking & reproching his people y• Iewes, who could not lamēt their own sins speaketh thus: Thus saith yt Lord of hosts, take heede & cal for y• mourning womē, yt they may come & send for skilful womē, yt they may come [Page] and let thē 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. whē 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 remēber, that with ye 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, ye superstitiō & abhomination of these Idolatrous women, as they sate in ye temple of Ierusalem saying: And ye Lord caused me to enter into the entry of the gate of ye Lords house which was toward ye 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 commune with her and sayde: Wherefore weepest thou? why art thou so sory in mynde? O sir (quoth she) let me alone, that I may bewayle my selfe, and increase sorow, for I am sore vexed in my mynd, & brought very low, what ayleth thee (quoth Esdras) tell me? I [Page] [...]hy seruant (quoth she hauing an husband) haue been barren, and haue had no childe this thirtie yeeres, and euery houre and euery day these thirtie yeeres, I pray to the most high God, day and night for a childe. And after thirtie yeeres God heard me thine handmayden, and looked vpon my misery, considered my trouble, and gaue me a sonne, and I was glad of him: so was myne husband also, and al they of my countrie, and we gaue great honour vnto the almighty. And I nourished him with great trauell, so when hee grew vp and came to take a wife I made a feast: but when my sonne went into his chamber, he fell downe and dyed. Then we all ouerthrew the lightes, and all my neighbours rose vp to comfort me: so I rested till the second day at night, & when they had al left of to cōfort me, that I should be quiet: the [...] I rose vp by night, and fled, and am come into this fielde, as thou seest, from whence I am not purposed to returne agayne into the citie: but to remayne here, and neither to eate nor drinke, but continually to mourne and fast vntill I die.

Then Esdras seeing the womans great folly and desperate mynd, began to comfort her, and very [...]ng [...]rly spake vnto her and sayd: thou foolishe woman aboue all other, art thou so sory for one sonne? What if thou haue lost the fruite of thy wombe, which thou hast brought forth with heauinesse, and bare with sorowes? wilt thou thus wast and consume thy selfe with excessiue mournin [...], for that whiche thou canst not help, & striue against ye almighty, who hath caused thy sonne to returne into the earth from whence he came? Oh doe not so foolishly, but withholde thy sorowe in thy selfe, and beare constantly that whiche commeth vnto thee, for if thou allowest Gods purpose & receiuest his counsel in time, thou shalt be cōmended therein leaue thy mourning therefore arise & goe thy way now into the citie to thine husband: I wil not (quoth she) I will not goe into the citie, but here will I die.

Then Esdras seeing her desperate miserie, was ye more earnest to cō fort her, and continued his speech more and more vnto her and sayde: O doe not so woman, but be counselled. Shake off thy great heauinesse, and put away the multitude of sorowes, and be of good comfort, that the almighty may be merciful vnto thee, and y• the most highe may giue thee rest and ease, from thy labour and sorow which thou endurest.

But while I was thus talking with her, & comforting her, sayth Esdras, behold her face and beauty shined suddainly, and her countenance became so bright, that I was afrayd of her, and musing what it migh [...] [Page] [...]e, immediately she cast foorth a great voyce, and very fearefull, so that the very earth shoke at the noyse of the woman. And I looked, but beholde the woman vanished away, and appeared no more but in her place there appeared a citie builded, then being more afraide, I called for the Angel Uriel to vnderstand this vision, who presently came vnto him, and tolde him the solution and meaning thereof: namely, that the woman was Syon wherein there was no offering offered for 30. yeeres space, but after 30. yeeres it was built vp by Salomon, who offered offeringes, & so the barren citie bare a sonne. The inhabiting of Ierusalem, was signified by her nourishing of her sonne: And the fall yt came to Ierusalem, is the death of her sonne in his wedding chamber: her mourning representeth the lamentation of ye people for the destruction of Gods temple and citie: and Esdras comforting her declar [...]d his sorowe, griefe, and sufferinges for her misery, for whiche cause God shewed him the cleerenesse of her glorie, & the fairenesse of her beautie, euen the restauration of the temple & citie of God into a better forme, &c. 2. Esd. 9.38.10. &c.

Machabitesse.

In the yeere of the worlds creation 3964. there was among ye Machabites or Iewes, a righteous & godly woman (whose name was (Hanna) as Iosephus saith fol. 4.a) And who with her 7. sonnes, were all taken and compelled by the cruel tyrant Ant [...]ochus and vncircumcised king of the Macedoniās, against Gods law to cast swines flesh, and were tormented with scourges and whippes. Which woman their mother was marueilous aboue all other, & worthy of honourable memory. For when she saw her seuen sonnes slayne within the space of one day, she suffered it with a good will, because of the hope that she had in ye Lord, yea she exhorted euery one of them in her owne language: and being ful of courage & wisedome, stirred vp her womanly affection wt a manly stomake, & said vnto them: ‘I cannot tel how yee came into my wombe, for I neither gaue you breath nor life: it is not I that set in order the members of your body: but doubtlesse the creatour of the world, which formed the birth of man, & found out the beginning of al things, will also of his owne mercie giue you breath & life againe, as yee now regard not your owne selues for his lawes sake.’

With which her woordes and oration made vnto her children, the king being displeased, and thinking himselfe greately abused, and iniuried thereby, in that contrary to his expectation shee rather en [...]ouraged them to death,, then dissuaded them as he looked, after many [Page] terrible threatninges and faire promises made vnto her youngest sonne to conuert & eate: when he saw it would not be for any thing he coulde doe, he called his mother, and with many words and faire promises exhorted her that she would counsell the young man to saue his life. So she promising the king that she would giue her sonne the best counsell she could, turned her selfe vnto him: laughing the cruell tyraunt to scorne, and spake in her owne language vnto her sonne and sayde: ‘O my sonne haue pittie vpon me thy mother, that bare thee ix. monethes in my wombe, and gaue thee sucke three yeeres, and nourished thee, & tooke care for thee vnto this age, and brought thee vp: I beseech thee my sonne, looke vpon the heauen and the earth, and all that is therein, and consider that God made them of things that were not, and so was mankind made likewise, feare not this hangman: but shewe thy selfe worthy such brethrē by suffering death, as they haue done before thee, yt I may receiue thee in mercy with thy brethren:’ when shee had spoken these wordes, her sonne by and by called for the Executor, and offered him selfe body and life to die for the lawes of his God, as his brethren had done &c.

Then the king being kindled with anger, raged more cruelly against him then the other, and tooke it more greeuously that their mother had so often mocked him: so he caused her yoūgest sonne to be most cruelly handled & put to death, then any of his brethrē. 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 hāging at their breasts, and after they had ledde them rounde about the Citie for example to others, they were cruelly [...]ast downe headlong ouer the walles with their children sucking at their breasts, & so both mothers and babes perished, and were most butcherly slayne & martyred for the lawes of their God. 1. Mach. [...].63 [...]2. Mach. 6.10.

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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 ye coffin, & sayde vnto her dead sonne: Young man I say vnto thee, arise, with yt onely word of Christ, her dead sonne sate vpright in y• coffin, and began to speake. Then Iesus del [...]uered him to his mother, to her great comfort, and his euerlasting glory. Luke 7.11.12.13.

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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 thē 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 [Page] of heauen, and powred out drinke offerings vnto her, did we make h [...]r cakes to make her glad, and powre out drinke offeringes vnto her without our husbandes consent? as if they shoulde say, no wee did it by their sufferance: where we may learne, howe great daunger it is for the husbands to permitte their wiues to doe anye thing, whereof they bee not assured by Gods woorde: for if they doe, their wiues thereby will take occasion to iustifie their doinges, as these supersticious women here did: for which folly, & wickednesse in the wife, the husband shal assuredly giue an account before God, who wil not onelie punish the women, but their husbands also, which haue suffered this superstition and errour in their wiues without reprehension.

Then the Prophet Ieremy, perceiuing these Idolatrous women to esteeme religion by their bellie, and so greatly to dishonour God, by attributing his woorkes to their Idolles, and seeyng their extreeme madnesse and impudencie that they were fallen into, by declyning frō 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 yt are in Egypt, shalbe consumed by ye sword, & famine, til they be vtterly destroyed. &c. Iere. 44. Also Ier. saieth, yt 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 [Page] 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 whē they brought it vnto her shee opened it, and when shee sawe therein a fayre young babe, and a man childe, and heard it crie and make pitious mone for the mother and sustenance: shee had compassion on it and saide: surely this is one of the Hebrues children. Then the childs sister Miriam, standing a farre off, to watche what woulde become of the childe, seeing it so taken vp by women: ran vnto them, and not reuealing vnto them whose childe it was, saide to Pharaos daughter: shal I goe and call vnto thee a nurse of the Hebrewe women to nurse the childe? yea (quoth Pharaos daughter) goe. So the mayde went, and called Iochebed hers and the childes mother, to whom Pharaos daughter sayde: Take this childe away, and nurse it for mee, and I will rewarde thee. So the woman tooke her owne childe, and nursed it, and when the childe was growen, shee brought him vnto Pharaos daughter who called his name Moses, because (sayd she) I drewe him out of the water, and euer after she tooke him as her sonne: & so by Gods prouidence, she contrary to her fathers cruel cōmandement preserued him, who afterward became the destroyer of her father & preseruer of Gods people. Exod. 2.5.6.7. &c.

There was another Pharaos daughter which was wife vnto Salomō, for whō he made a very stately & princely house like vnto ye forest of Libanon, or Salomons porch, into ye which also in ye yeere ye worlde 3131. she came from the citie of Dauid, & there dwelt after ye Salomō her husband had finished all his building, as ye may reade. 1. King. 7. 8 [...] & 9.24.

Philips daughters.

Philip the Euaugelist which was one of the vii. Deacons, & dwelt in Cesaria, had iiii. daughters virgins which did prophecie. Acts 21.9. And were buried with him in Hierapolis a citie of Phrigia, as saith I [...]idorus, and Fox. pag. 53. cul. 1.2. Edit.

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Mayde of Philippi.

In the Citie of Philippi a towne in Macedonia, there was a certaine Mayden dwelling with her mistresse, which mayden had a spirit of diuination and could gesse afore hand, and foredeeme of thinges past, present, and to come, which knowledge in many thinges God permitted to the Diuell, by meanes whereof this mayde gate her mistresse much vauntage with diuining. And when on a time Paule and Sylas were come into that Citie to preach Christ, and went to pray, she by chance met with them, and folowed them crying and saying: These men are the seruants of the most high God, which shew vnto vs the way of saluation. And thus did she many dayes, but Paule at last being offended with her, and grieued at the subtiltie of Satan in her, least by her confession it might seeme that Satan and the spirite of God taught bothe one doctrine, he turned about vnto ye mayd & sayde vnto the euill spirite within her: I commaund thee in the name of the Lord Iesus Christ that thou come out of her, and forthwith the spirite of diuination came out of her in the same houre. Nowe when her mistresse sawe that the hope of their gayne was gone, they for very anger caught Paule & Sylas, and drew them before the rulers and there accused them, as Iewes and troublers of the Citie, preaching ordinaunces not lawful for them to obserue. By meanes of the false and slaunderous report of this mayds maistresse and other, that holy men Paule and Silas were condemned for sedicious men, beaten with roddes, and put in the stockes in prison, where they lay fast locked in stockes and yrons, till God deliuered them. Act. 16.16. &c.

Phineas wife.

Phineas wife being great with child, and neere her trauell, when she heard the report that the Arke of God was taken, and that her father in law Ely the high Priest of the Lord, and her husbande his sonne were both sodainly dead: she bowed or setled her selfe towardes her labour, and trauelled with child, her paynes with that, fright and feare came so sore vpon her, and about the time of her death, as she through sore labour was a departing this life, the mydwiues and women that stoode about her comforted her saying: feare not, for thou hast borne a sonne. But she answered not, nor regarded it: but to declare her great sorow, and feeling of Gods iudgementes to light vppon his people, she named the child Iochebed, saying and repeating twise together these woordes. The glory is departed from Iesrael: The glory is departed [Page] from Israel, for the Arke of God is taken, and this shee spake because the Arke of God was taken, and her father in lawe, and her husbande dead. And so shee gaue vp the ghost, and died in childe bedde. 1. Sam. 4.19.

Pilates wife.

Pilates wife, being moued by God to defende Christes innocencie: sent vnto her husbande so soone as he was set vpon the iudgement seat, to examine, adiudge, and condemne Christ, saying: Haue thou nothing to doe with that iust man: for I haue suffered many thinges this day in a dreame by reason of him. Howebeit for all this her good counsayle giuen vnto her husbande, he like a wretch, cleane contrary to his owne conscience, proceeded against Christ in iudgement, and condemned him to death, to his great condemnation. Math. 27.19.

Potiphars wife.

Potiphars wife, (called after some Memphetica) being a very incontinent woman, cast her eyes vpon Ioseph, and being incensed with inordinate lust and loue towardes him: because he w [...]s a very fayre man and welfauourd person, shee flattered him long, and at the last, contrary to all womanly shamefastnesse, shee desired his company vnlawfully, and sayd: Ioseph come and lie with mee. But Ioseph fearing God, refused to satisfie her request, or to offer his maister that vilanie, and said vnto her: beholde my maister knoweth not what hee hath in the house with mee, but hath committed all that hee hath into mine hande. There is no man greater in his house then I, neyther hath hee kept any thing from mee, but one [...] thee because thou art his wife, howe then can I do this great wickednesse, and so sinne against God?

Neuerthelesse, his mistresse continually tempted and allured him day by day to incōtinēcy: But yet Ioseph being euer preserued by ye feare of God against her continuall assaultes and flattering promises, woulde in no wise consent to ly with her. No, nor bee so much as in her cōpanie: because he would as much as in him lay auoid ye occasion of euill. Now when his mistres sawe shee coulde not preuaile with him by flatterie and fayre speach: shee fell to open force and violence, and from thence to tyrannie and oppression. For when on a certaine day, Ioseph entred into the house, euery bodie being from home saue shee, and went into a secrete place to doe his easement, shee lurking in a corner, watched his comming, and as hee passed by her, shee reached after him, and caught him by the cloake, & pulled him nill he will he vnto her, saying: Sleepe [Page] with mee: But Ioseph being stronger then shee, wounde away from her, and leauing his cloake in her hande, hee fled and got him out from her as fast as he coulde. Nowe when shee sawe that he was fled and gone, and that her folly & wickednes would be bewrayed by his cloake th [...]t he had left behinde him in her custodie: Shee subtillie deuised with her selfe that it was best for her to bewray him first, to saue her honestie, and so ioyning extreme impudencie and craft to her incontinencie and licencious life, shee cryed out, and called for her men in the house, and tolde them, saying: Beholde my husbande hath brought an Ebrew man into our seruice to mocke vs and to do vs villanie and shame, who came into mee here beeing all alone, and would haue lien and slept with me, had not I lift vp my voyce and cryed as loude as I could: but when he hearde me so crie, then for haste he left his garment behinde with me, & fled away and is gone out. So shee layde vp Iosephs garment by her vntill her Lord and husband Potiphar came home. And then at his returne, shee vp and tolde him also the same false tale of Ioseph, saying: The Ebrewe seruant which thou hast brought vnto vs, came into mee (in thine absence) to mocke me and do me vilanie and shame. But as sone as I lift vp my voyce and cryed, he left his garment with me, and fled out with speede. When Potiphar heard his wife thus report of Ioseph his seruant, whom he so much loued and trusted: hee being too light of credence so sone without further and better tryall, to beleeue the false and slaunderous reporte of his wife, beganne to waxe wroth with Ioseph, and nowe causlesse turned his good opinion of Ioseph into ielosie, his loue into hatred, and his trust into tyrannie. For presently vpon his wiues suggestion, he apprehended Ioseph, and for the harlot his wiues sake, he cast poore innocent Ioseph in the prison, where hee lay fettered with yrons in the stockes, and was very euil intreated for the space of three yeeres, vntill by Gods prouidence, hee was deliuered by Pharao, king of Egypt. Gen. 39.7. &c.

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Queene of Saba.

Queene of Saba, or of Ethiopia, dwelling in the South partes of the worlde farre from Ierusalem: when shee heard of the great fame of king Salomon, that went farre and neere ouer all the worlde, concerning the name of the Lorde, his wisedome and high fauour that he was [Page] in with the Lorde: Shee came in the yeere of the worlde. 3137. with a very great traine from the vttermost partes of the earth to Ierusalem to proue Salomon with harde questions, and to knowe whether his wisedome were so great as the reporte was: and hauing brought with her great and many presentes to giue him, as namely much golde, precious stons, and sweete odours, shee came to Salomon and communed with him of all that was in her heart: vnto whom Salomon declared al her hard questions, neyther was there any question so hard propounded by her, but Salomon did resolue and expounde it vnto her. Now when shee sawe his wisedome, his stately buildings, and the whole trade and goodly order of his house in euery thing, shee was greatly astonished, and saide vnto the king: It was a true reporte that I heard in mine owne lande of thy sayings, actes, and wisedome: Howebeit I beleeued not this report, till I came and mine eyes haue seene it, and nowe beholde I must needes confesse that the one halfe of thy great wisedome and prosperitie was not tolde mee. For thou farre exceedest the fame that I heard of thee, and hast more wisedome and prosperitie then was reported. Happie are thy men, and happie are these thy seruantes whiche stande before thee alwaye and heare thy wisedome. Blessed bee the Lorde thy God which loued thee, to set thee on his throne of Israel as king in stead of the Lorde thy God: because the Lorde thy God loueth Israel for euer to establishe it: therefore hath hee made thee king ouer them to execute iudgement and iustice, and to do equitie and righteousnes. Then shee gaue the king sixescore talents of gold, and all her precious stones, and sweete odours that shee had brought, neither was there such sweete odors since, as the Queene of Sheba gaue vnto the king. And Salomon the king beside that which of his kingly liberalitie for recompence of that treasure which she brought gaue vnto the Queene of Sheba euery pleasant thing that shee asked, and so shee returned and went with all her seruauntes home to her owne countrey. 1. King. 10. 1. 2. Chron. 9.1.

Whose fact, and not whose person, our Sauiour Christ him selfe commendeth and recited to condemne and rebuke the vnfaithfull Iewes that woulde not beleeue him without signes and tokens, saying: The Queene of the South shall rise in iudgement with this generation, and shall condemne it: For shee came from the vttermost partes of the earth, to heare the wisedome of Salomon, and beholde a greater then Salomon is here. Math. 12.42. [Page]Luke 11.31.

And it came to passe as Iesus saide these thinges, a certayne woman of the company lift vp her voyce, and sayde vnto him: Blessed is the wombe that bare thee, and the pappes which thou hast sucked: but Christ perceiuing that shee omitted the chiefe prayse which was due vnto him, gaue her a priuie taunt, and said: Yea rather blessed are they that heare the worde of God and keepe it. (For they are blessed in deede to whome hee communicateth him selfe by his woorde. Luke 11,27.

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Samaritesse.

IN Samaria a Citie of Syria adioyning to Iudea, and the chiefest Citie of the tenne tribes. There was a certayne poore widowe whiche had been sometime wife to one of the sonnes of the Prophetes: who in his life time being fallen in debt not by vnthriftinesse, but by the hande of God, died and left her verye poore and not able to paye his creditors, who neuerthelesse being very cruell towardes her, and coueting to haue her children serue it out as slaues vnto them, when shee heard that Elisha the Prophet was come into the Citie Samaria, shee came crying and making great mone vnto him, and sayde: Thy seruaunt mine husbande is dead, and thou knowest that thy seruaunt did feare the Lorde, and the creditor is come to take my two sonnes to bee his bondemen. Then Elisha being mooued to pitie her miserie, demaunded of her and said, What shall I doe for thee? tell mee, What hast thou at home? Thine handmaide quoth shee, hath nothing at home saue a pitcher of oyle [...] Goe thy way sayde Elisha and borrowe as many emptie vesselles among thy neyghbours as thou canst gette, and when thou commest home & hast shut thy dore vpon thee: powre out the oyle that is in thy pitcher into all those emptie vesselles, till they bee all full, and then set them aside. So the poore widowe departed, and did as Elisha bad her: And when the emptie vesselles were all full, shee saide vnto her sonnes, bring mee yet an other vessell. There is no more quoth they, and with that the oyle in her picther ceased to augment and increase in the vesselles.

After this shee went and tolde Elisha the man of God, that shee had done as hee bad her: Nowe goe sayde Elisha, and sell the oyle in the vesselles, and with the money that aryseth thereof, pay thy husbandes [Page] creditors, and them that thou art in debt vnto, and liue thou and thy children on the rest. 2. King. 4.1. &c. By which story, the holy Ghost doeth giue vs to vnderstande, that God neuer fayleth to prouide for his seruauntes, their wiues and children, if they trust in him, that his doctrine and profession shoulde be kept without slaunder. And that he suffereth his children many tymes to bee brought to extreeme necessitie and pouertie, as he did this poore man and woman before he succoured them, to the intent, that afterward being helped and restored by him againe, they might haue the more ample cause to prayse his mercie.

When Benhadad king of Aram, had besieged Samaria so long, vntill the famine was wonderfull great: and that an Asses head was soulde for fourescore peeces of siluer, to eate for want of victualles, and the fourth parte of a kab of Doues dung was soulde for fiue peeces of siluer, to burne for lacke of wood: Beholde, as Iehoram the vngodly king of Israel was going vpon the wals of the Citie to looke vnto his affayres, there cryed a certaine woman of the Citie vnto him, and said: Helpe my Lorde O King, whose voyce being heard, the king began to waxe angrie, and in stead of comfortable wordes he being moued, gaue her reprochfull speeches, (thinking in deede she had called vnto him for that which he had not, namely for sustenance and victuals, whiche as then was very hard for him to giue, because they were all spent) & sayd vnto her: Seeing the Lorde doth not succour thee, howe shoulde I helpe thee with corne or wine, or any other victual? for as thou knowest there is no such thinges left among vs. Then the woman answered, my Lorde O king, I aske of thee neither victualles, nor sustenaunce: therefore the king sayd vnto her againe: Woman, then what ayleth thee, and what wouldest thou haue? O king quoth shee: there is a controuersie betweene mee and another woman one of my neighbours, about a bargayne or couenant. For wee made this contract or couenant betweene vs, that wee woulde eate our children, one one day, and another another day: so I in good faith stoode to my promise, and killed my sonne and sodde him, and we haue eaten him together: but this woman nowe when the day came that we shoulde eate her sonne, shee hath craftily conueyed him away, and hid him from mee, eyther to spare his life for compassion and natural affection, or for to satisfie her own hunger, and to eate him alone without mee, and so shee hath broken her couenant, and is departed from her promise, whereby I am like to perishe for hunger, vnlesse thou O king giue sentence and iudge my [Page] But ye king abhorring so vnnaturall & wicked a contract or bargaine, could in no wise ratifie ye same, nor alow therof. For what is more horrible thē to receiue into ye belly again ye childrē once brought vp, & to bury their bowels euen in their owne bowels, thereby making that their graue which was their nourishment. Therefore when the king heard these vnnaturall wordes and cruell contract of the women, hee feeling the iudgementes of God fallen vpon him and his people for his wicked life, rent his clothes, and put on sackcloth in signe of sorrow and lamentation. For nowe was the curse of God against the contemners and despisers of his lawe perfourmed, which he threatned Leuit. 26. where he sayth: Yee shall eate the fleshe of your owne sonnes, and the fleshe of your daughters shall ye deuoure. Nowe I say, was fulfilled that heauie indignation and wrath of God against the idolaters and wicked people foreshewed by God in Deut. 28. where it is sayde, that the enemie shal besiege thee in al thy cities, vntil thine high & strōg walles fal downe &c. And thou shalt eate the fruite of thy body, euen the fleshe of thy sonnes and thy daughters, which the Lorde thy God hath giuen thee, during the siege and streightnesse wherein thine enemie shall inclose thee. So that the man that is tender and exceeding dayntie among you, shalbe grieued at his brother, and at his wife that lyeth in his bosome, and at the remnant of his children which he hath yet left, for feare of giuing vnto any of them of the flesh of his childrē, whom he shal eate: because he hath nothing left him in ye siege & streightnesse wherewt the enimie shall besiege thee in all thy Cities. Yea, and the tender and daintie woman among you, which neuer woulde venture to set the sole of her foote vpon the grounde for her softnesse and tendernesse, shall bee grieued at her husbande that lyeth in her bosome, and at her sonne, and at her daughter, and at her after byrth that shal come out from between her feete, and at her children which shee shall beare: for when all things lacke, shee shall eate them secretly during the siege and streightnesse wherewith thine enemies shall besiege thee in thy cities. 2. King. 6.

Samaritesse.

In ye same citie of Samaria called Sichē, there was a certayn womā yt [...]ame about noone to draw water at Iocobs wel, where shee met Iesus sitting all alone vppon the welles mouth to rest him, whiles his disciples were gone into the Towne to buy victualles. And when shee had drawen her water, and filled her pitcher, Iesus sayde vnto her, woman giue mee drinke. Howe is it (quoth shee) that thou being a Iewe [Page] askest drinke of mee, which am a woman of Samaria? For the Iewes meddle not with the Samaritanes: yea they esteeme the Samaritanes as wicked and prophane. Then Iesus speaking of him selfe, whom his father had sent to conuert this woman among other, sayde vnto her: if thou knewest the gift of God, and who it is that sayth to thee, Giue me drinke: thou wouldest haue asked of him, and hee woulde haue giuen thee water of life, which is the loue of God in his sonne, powred into our heartes by the holy Ghost vnto euerlasting life. Rom. 5.5. 1. Iohn. 3.5.

Sir (quoth the woman) thou hast nothing to drawe with, and the well is deepe: from whence then hast thou that water of life? Art thou greater then our father Iacob, which gaue vs the well, and he himselfe dranke thereof, and his children, and his cattell? Yea saide Iesus, whosoeuer drinketh of this water, shall thirst againe: but whosoeuer drinketh of the water that I shall giue him, that is, of the Gospel of Grace, shall neuer be more a thyrst, dryed vp, or destitute. For the water that I shall giue him, shall be in him a well of water, springing vp into euerlasting life. Sir (quoth shee) giue me of that water, that I may not thirst, neyther come hither to drawe. First go (sayd Iesus) and call thine husbande, and come hither: I haue none quoth shee: Thou hast well sayde, (sayd Iesus vnto her) I haue no husbande: for thou hast had fiue husbandes, and hee whom thou nowe hast is not thine husbande: that saydest thou truely. Then the woman being liuely touched with her faultes, where before shee mocked and woulde not heare Christ, nowe shee could say: Sir, I see that thou art a Prophete, our fathers worshipped in this mountayn: and ye say that in Ierusalem is the place where men ought to worship. Woman, said Iesus, beleeue me the houre commeth, when yee shall neyther in this mountayne, nor at Ierusalem worship the father: yee worship that which yee knowe not: We worshippe that which we knowe. For saluation is of the Iewes: but the houre commeth and nowe is, when the true worshippers shall worship the father in spirite and trueth, for the father requireth euen suche to worship him: God is a spirite, and they that worship him, must worship him in spirite and trueth.

I knowe well quoth the woman, that Messias shall come whiche is called Christe, when hee is come hee will tell vs all thinges: I am euen hee sayde Iesus, that speake vnto thee.

[Page]And with that came his disciples, who marueiled to see him talking thus with a woman: yet none of them durst say vnto him, what askest thou, or why talkest thou with her? The woman then left her water potte, and went her way into the Citie, and sayde vnto the men of Samaria, Come, see a man that hath told mee all thinges that euer I did, is not hee the Christ? Nowe many of the Samaritans of the Citie, beleued in Christ for the saying of the woman, which testified, saying: hee hath tolde mee all thinges that euer I did: And so went out of the Citie with her vnto Christ, and besought him that he woulde tarrye with them. And at their request hee abode there in Samaria two daies, and many mo Samaritans beleeued in Christ: because of his owne woordes, and saide vnto the woman, Nowe we beleeue in Christ, not so much because of thy saying and report or testimonie that thou gauest of him: but because wee haue heard him our selues, and knowe that this is in deed the Christ, the Sauiour of the world. Iohn 4.

Samaritesse Importunate widowe.

As Iesus passed through the middes of Samarie, to the ende that wee ought alwayes instantly to pray, and not waxe faint, or colde, or to giue place in afflictions and daungers, hee put foorth this parable of a importunate widowe vnto his disciples, saying: There was a iudge in a certayne Citie whiche feared not God, nor reuerenced man. And there was a widowe also in that same Citie, which came vnto him, saying: Doe me iustice against mine aduersarie, who pleadeth against mee. And the iudge woulde not for a time, but delayed her from day to day: yet afterward he saide within himselfe, Though I feare not God, nor reuerence men, yet because this widowe troubleth mee, I will doe her right, least at the last shee come and make mee wearie with her importunacie. Heare nowe what the vnrighteous iudge sayth vnto the widowe. And shall not God auenge his elect, which cry day and night vnto him? Yea though he suffer long for them, and seeme flowe in reuenging their wronges, I tell you hee will auenge them quickly: but when the soone of man commeth, shall he finde faith on the earth? Luk. 18 [...]1. &c.

Samsons wife.

Samsons wife was daughter of a Philistine, dwelling in Timnah a Citie in the tribe of Iuda. And when at her marriage feaste [Page] day her husbande had propounded this ridell: Out of the Eater came meate, and out of the strong came sweetenesse, and promised her friends then sitting at the table, that if they coulde reade and interprete this his ridell within seuen dayes of the feast, hee woulde giue them 30. sundry suites of apparell to weare at solempe feastes dayes: But if they coulde not declare nor finde it out, that then they shoulde giue him 30. suites or changes of rayment as costly. Because her friendes coulde not within the first three dayes expounde this ridell, on the fourth day they came and threatned her, saying: Entise thine husbande that hee may declare vs the ridell, least wee burne thee and thy fathers house with fire: haue yee called vs to your feast to impouerishe vs, is it so in deede? With that Samsons wife being afraide went vnto her husbande, and wepte before him, saying: Surely husband thou hatest mee, and louest me not. For thou hast put forth a ridell vnto them which are my countreymen, and hast not tolde it mee. Beholde quoth Sampson, I haue not tolde it my father nor my mother, and shall I tell it thee? Then his wife from the fourth day vntill the seuenth, wept still vnto her husbande while the feast lasted, to knowe the ridell. And when the seuenth day came, he vp and tolde her the meaning of his ridell, because shee was so importunate vpon him. And when shee had learned it, shee went straite wayes and tolde it to her friendes and countreymen. So when the seuenth day of the feast came or euer the same was set, they came to Sā son and declared vnto him his ridell, saying: what is sweeter then honie? And what is stronger then a Lion? O well quoth Samson, if yee had not plowed with my heyfer, that is, vsed the helpe of my wife, yee had not founde out my redell. And so being very angry with his wife, that she had heereby caused him to loose the wager, hee was by her folly mooued first to take vengeance on the Philistines, and presently went and slue 30. of them in one of the fiue chiefest Cities called Ashkelon, and of the spoyle of them, gaue change of garmentes to them that had expounded his ridell. So when he had thus robbed Peter to pay Paul, he forsooke his wife & her friends, & went backe to his father Manoahs house in Zorah. And in the meane time, his wife was giuen to his companion whom he had vsed as his friend: but within a while after, Samson came backe againe to Timnah, thinking to haue visited his wife, & lien with her, and when he sawe that her father had giuen her to another and would not suffer him to go in to her, saying: I thought that thou hadst hated her, therefore gaue I her to thy companion. Is not her yonger [Page] sister fayrer then shee? take her I pray thee in steade of the other. Samson then by his wiues father being thus moued againe the second time to take vengeance on ye Philistines, said: Now am I more blamelesse then the Philistines, therefore will I do them displeasure, and bee auenged on them. And with that he went and got 300. wilde Foxes, & turned them tayle to tayle, and put a fyre brande in the mids betweene the two tayles, and when he had set the firebrandes a fyre, hee sent the Foxes into the standing corne of the Philistines: and so burnt vp both the rikes of corne and hay that were reaped and gathered, and also the standing corne in the fieldes, with all the vineyardes and Oliues. Which fact so grieued the Philistines when they vnderstoode who did it, and wherefore, that for feare of daunger that els might come vnto them, and not for loue of Iustice, like wicked men in like malice and spite, they came vp to Timnah to his father in lawes house, and there burnt his wife that had forsaken him, and her father, and all that they had with fire likewise. Therfore in reuenge of which vilanie done this vnto his wife, Samson yet againe the thirde time went to be auenged on the Philistines, and slue them 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 thē was in the citie & countrey, in ye yere of the world 3220. by Gods prouidēce on a time went out of the gats to gather stickes to make a fire to dresse her meat, whō when Eliah ye prophet yt God had sent thither saw, he called her vnto him & said, bring me I pray thee a litle water in a vessell, yt 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. Thē 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, [Page] 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 thē 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, [Page] 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 nū ber would reach vnto. But when they saw that they had not ynough for them, and that there lacked yet 2. hundred moe, then they tooke thought saying, how shall we do for wiues to the remnant, for ye women of Ben [...]iamin [Page] are destroyed, & the inheritance of the tribe of Beniamine be reserued & preserued & not destroyed. And yet we may not giue thē wiues of our owne daughters, because we haue sworn, cursed be he yt giueth a wife to Bēiamin: therfore thus at last they further deuised, saying vnto ye remnāt of ye Bēiamits. Behold there is a feast of ye Lord, euery yere in Syloe in a place which is on ye North side of Bethel, & on ye 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 res [...]rued not to ech man his wife in the warre, and because yee haue not geuen these your daughters vnto them hitherto, ye haue sinned. And the children of Bē iamine did so, and tooke wiues of them that daunced according to their number, that is to say two hundred virgins, and so returned with them to their inheritance, & repayred the cities and dwelt in them. And thus was that tribe of Beniamine restored and preserued, notwithstanding, their rash othe which they made. But note, that although the Israelits hereby thought to perswade men that they kept their oth by vsing these pretie deuises, yet before God surely it was broken, and so a great and double sinne in them, first to make so rash an oth, and then so subtlely to breake it. Iudg, 21.

Shunamitesse.

In Sunem a Citie of the tribe of Isachar nigh vnto Nahim, there dwelt a woman of great estimation, who when the Prophet Eliah came into the citie, constrayned him to eate & drinke with her, and as he passed by, he turned into her house and did eate: Then this noble Lady or Gentlewoman being very deuout, godlie, charitable, and full of hospitalitie, especially to those, that were of the houshold of faith, said vnto her husband: Behold, I know now yt 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 [Page] by her procurement, on a day as Elisha came againe y• way, he turned in thither to this vertuous womans house: who most courteously entertayned him, and lodged him in ye 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 ye 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, ye 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 yt 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, yt 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 ye 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 ye 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 husbād: sith it is neither new moone nor sabbaoth day, for at such times the people are wont to resort to ye prophets for doctrine & cōsolatiō. But she answered, all shalbe well: so she sadled an Asse, & wēt towards mount Carmel, where the mā of God was, and said to her seruāt, driue apace & goe forward, stay not for me to get vp, except I bid thee: & when the mā of God saw her cōming a farre of, he [Page] said to Gehazi his mā, behold the Shunamitesse is cōming yonder, g [...]e now I say & meet her, & aske her if she, her husbād, & her child be all in good health: & she answered yea, we are in health. So when she came to ye mā of God vnto the moūtaine, she, in tokē of humility & ioy, yt she had met with him, caught him by his feet: which when Gehazi sawe, he wēt vnto her to thrust her away, but his maister the mā of God sayde, let h [...]r alone, for her soule is vexed within her, & ye lord hath hid it frō me, & hath not told it me. Then she said vnto him: O thou mā of God, did I desire a sōne of thee my lord? & did not I say vnto thee whē thou of thine own accord promisedst me one, yt thou shouldest not deceiue me? how be it lo, ye child yt I obteined is dead: which newes, whē Elisha heard, he turned him straight waies to his man Gehazi, & saide: arise, gird thy loynes, & take my staffe in thine hād, & make al possible speed, yt nothing may le [...] thee by the way, & go thy way, & lay my staffe vpō the face of ye child. So he went in al hast & did so: but al this notwithstanding, the mother of the child was importunate vpō Elisha, to goe himself vnto her child, & said: As the Lord liueth, & as thy soule liueth, I wil not leaue thee vntil thou goe with me thine owne selfe: wherupon Elisha thē arose, & went himselfe with her, who met his mā Gehazi by the way returning from the child, yt told him how he had layd the staffe vpon the face of the childe: but he neither spake nor heard for all that, neyther was he as yet awaked. Wherfore Elisha wēt forward on his iourney with the mother of the child, & when he came into the womās house, & entred into his own chamber or lodging, behold there he found the child dead, & layd vpon his bed. Thē causing euery body to depart, he shut the doore vpon himselfe, & the dead child, & prayed heartily vnto the Lord for the childs life. After prayer he went vp & lay vpon the child, and put his mouth on the childes mouth, & his eyes vpon his eyes, and his hāds vpon his hands, & stretched himselfe vpon him, so yt at the last the flesh of the child waxed warme. Thē he went from him & walked vp & down in the chāber, & after went vp vpon the bed & spread himselfe vpon the child agayn the secōd time, & then the child neesed vii. times together, & opened his eies. And when he saw the child restored to life, he called to his mā & bad him cal ye Shunamitesse his mother: who being come vnto him he said vnto her, heere, take thy sonne, & with that for ioy & reuerence, she fel downe at his feet, & bowed her selfe to the ground, & then tooke vp her sonne & went out, and Elisha returned to Gilgall.

After this, when the great famine was in the land of Israel, it chāced [Page] that Elish [...] came againe into this Shunamites house, whose sonne he had restored to life, and finding her now a widowe, for her husband was dead, hee prophesied vnto her the dearth of seuen yeeres to come, & willed her to prouide for her selfe in time, saying: vp and goe thou and thine house, and soiourne where thou canst finde a commodious place to dwell in, and whereas is plenty, for the Lorde hath called for a Famine, and it commeth also vpon the land for the space of vii. yeeres, And the woman arose, and did after the counsell of the man of God, & went both shee and her houshold, and soiourned in the land of the Philistins seuen yeeres. And at the seuen yeeres end she returned out of the land of the Philistines, home to Sunem her owne citie and countrie. But so it was, yt in her absence other naughty couetous persōs, had takē her house & lands from her, & kept her out of her own possessions by force and disseason: whereuppon she then poore widowe vrged through this wrong, to come by her owne lawfully, tooke her sonne with her, and went out to complaine vnto the king Iehoram against those intruders: and being come into the kings presence, such was the woonderful prouidence of God, that shee there found Gehazi the seruau [...]t of Elisha the man of God, talking with the king, & (as it fell out,) preparing an entrance indeede vnto her sute, for the king being very desirous to heare of Gehazi of all the famous Actes, and greate miracles done by Elisha his maister, amongest all other thinges Gehazi tolde him howe that he had restored one dead to life: and as he spake these wordes, the woman knowing that he meant her sonne, and wisely taking so good opportunity offered, with that stept boldly vnto the king, and called vpon him for her house and land, wrongfully taken from her: whom when Gehazi beheld and saw that she was his maisters hostesse, of whō he spake, he presently to confirme his tale, and former reporte, sayde vnto the king: My Lord O king, this is the very same woman, whom I spake off, and this is her sonne whom my maister Elisha restored frō death to life. And when the king asked the woman whether that were so or no: she aunswdred that it was most true, and that she was the woman indeede, and the same was her sonne, that was restored to life by Elisha. Then the king without any further delay vpon the troth of ye matter known, appoynted her an Eunuche, or one amongst his chiefest officers, and commaunded him to put her in possession of her owne agayne, and to restore all that was hers, together with all the fruites, and profites of her landes, since the day she left the citie or countrie, euen [Page] vntill the time of her returne, and so shee was iustly restored to that which was wrongfully withholden from her, to her comfort, and y• glory of God, that so graciously wrought in the heart of the king to doe her that good turne. 2. King. 4.8. &c. 8.1. &c.

T

Tekoitesse.

In Tekoah a citie of Iuda, sometimes built by Rehoboam king of Israel, and being sixe myles distant from Bethleem, there dwelt a certayne subtile or wise woman, whom Ioab Dauids captaine sent for to Ierusalem, of purpose to vse her for a meanes to reconcile Absolom, nowe out of Dauid the king his fathers fauour, and a banished man for killing his brother Ammon, that had defloured his sister Thamar: And when she was come, he being also a very suttle man, taught her what to say, and how by way of a parrable or darke phrase of speech, she should describe vnto the king, the death of Ammon by Absolom, & how she should best perswade the king to reconciliation, saying: I pray thee (quoth he vnto her) now put on mourning apparrell, and annoynt not thy selfe with oyle, but fayne thy selfe to mourne and to be as a widowe woman, that hath now long mourned for the death of her husbād, and goe to the king and speake vnto him after this manner. So the woman (being thus taught her lesson before by Ioab what to say) wēt disguysed vnto king Dauid, and falling prostrate before his feete vpon her face on the ground, did her obeysance and said: Helpe O king, saue me desolate woman, or els I perish. The king seeing her in that woful plight, said presently vnto her agayne: woman, what ayleth thee? O my Lord (quoth she) I am indeed a widowe woman, whose husbande is lately dead: and thine handmayde had two sonnes, who stroue and fought so long together in the field, till the one slue the other, because there was none to part them. And now beholde, the whole family is risen against thine handmayde, and call vpon me, saying: Deliuer vs him that hath slayne his brother, that he may be put to death for that his fact according to the law, in reuēge of his brothers death, which if I should do, thē would they destroy the heire also of mine husband: & so they shal leaue to myne husbande, neither name, nor posteritie vpon the earth, & for that cause O king, I am come to begge mercie & pardon of thee, for my sonne that is left. The king thinking her request but reasonable [Page] most graciously by and by saide vnto her, woman, goe home to thy house, and take no thought for thy sonnes life, for I will giue a charge concerning him, that none shall hurt thee nor him. Yet the woman to be further satisfied, said vnto the king: O my Lord, O king, this trespasse as touching the breach of the law, whiche punisheth blood with blood, let it bee on mee, and on my fathers house: I onely will beare the blame, but let the king and his throne be guiltlesse. I warrant thee (quoth the king) if any man touch thee or thy sonne, bring him to mee, for if he doeth but speake against thee, he shall neither speake nor touch thee any more. Yet the woman subtil [...]y purposing to vrge the king, to bynd his promise with an oth for more assurance, sayde againe vnto the king: O, but I pray thee let the king remember & sweare by ye Lord thy God that thou wilt not suffer many reuengers of blood to destroy, least they slay my sōne. And with yt the king to put her out of al doubt sware vnto her saying: as the Lord liueth, womā, there shal not one haire of thy sonnes head fall to the earth nor perish.

Then the woman hauing thus farre preuayled with the king, was bold vpon this aduauntage gotten, in playne speeche to open her meaning vttered in that parrable, and sayd: I pray thee O king, nowe let thy handmaid speake a word to my Lord the king: say on (quoth he:) O wherefore then (quoth she) hast thou thought suche a thing against the people of God? Or why doth the king as one yt is faultie, speake this thing, & giue contrary sentence against thy sonne Absolom, that thou wilt not be reconciled, and bring him agayne that is banished frō thee. For as thou knowest we must all dye, and we are as water spilt vppon the ground, which cannot be gathered vp againe, neyther doth GOD spare any person: yet doth he appoynt meanes not to cast out frō him, the man that is expelled, but hath prouided wayes (as Sanctuaries) to saue them oft tymes, whom man iudgeth worthy death. Now, because the people haue made me afrayd, and that I thought they woulde haue killed myne heire, therfore I thine handmayd deuised this with my self. Now will I goe and speake vnto the king for the life of my sonne: It may be, that the king wil haue pittie vpon a widowe & performe the request of his handmayde: for the king verely (thought I) is mercifull, & wil heare the humble sute of a widowe, and deliuer his handmayde out of the hand of many reuengers of blood, and of the man that woulde destroy mee together with my sonne from the inheritaunce of GOD left by his father. Therefore, I thine handmayde (I say,) presuming [Page] greatly vppon thy clemencie, am come to speake of these thinges vnto my Lorde the king, beseeching thee that the worde of my Lord ye king may now be comfortable vnto thine handmayd, & giue rest vnto me, for I know my Lord the king is euen as an Angell of God in hearing of good & bad: & of great wisedome to discerne right from wrong, therfore the Lord thy God be with thee.

The king now perceyuing her drift, that it was done by the subtiltie and deuise of Ioab, demanded further of the woman this question, saying: woman, hyde not from me I pray thee, the thing that I shall aske thee: Is not the hand of Ioab with thee in all this? And hast thou not done it by his counsell and aduise? As thy soule liueth my Lorde ye king (quoth she) I will not turne to the right hand nor to the lef [...] from ought that my Lorde the king hath spoken, or demanded: for euen thy seruant Ioab indeed bad me say as I haue sayde, and hath put all these wordes in the mouth of thine handmayde: yea and to the intent that I should change the forme of speech by speaking rather in a parable, then plainely: It was thy seruaunt Ioabs onely instruction and deuise that hath done this thing: but my Lord the king is wise, euen according to ye wisedome of an Angel of God, to vnderstand al things yt are on ye earth, neither cā any hide ought frō thee. So y• king graunted the woman of Tekoah hir request, & caused Ioab by & by to sende for Absolom from banishmēt home to his own house: but partly to couer herby his fatherly affectiō, & partly to shew some part of iustice towards his sōne Absolō to please ye people, he yet cōmanded Absolō to keep his house, & not to come to ye court for a space, & this was he by this womās meanes recōciled into his fathers fauour agayn, as ye may read at large. 2. Sā, 14.

Thebitesse.

In Thebez a city in Canany, there was a certayn womā, who (when Abimelech y• vsurper & blooddy king besieged the citye, and tooke it) went vp together with other men & women into a stronge towre within the same citie, there to saue themselues as long as they might. And when Abimelech himselfe fiercely came to batter downe this Towre, as he stoode harde by the doore of the same to haue set it on fire, purposing to haue burnte all the people therein: This woman beeing more couragious then the rest, tooke vp a peece of a mylstone & cast it downe from the top of the Towre, which by Gods iust iudgement fell directly vpō Abimelechs head, & brake his brayn pan al to peeces: wherupon Abimelech perceiuing himselfe to be woūded to death by ye hād of a silly womā in a great furie of mynd, & desperate rage, called hastily to [Page] his page that bare his harnesse, and sayde, Draw thy sword, & slay me, ye men say not hereafter of me to my reproch, behold, a woman siue Abimelech. And wih that his page as desperately drue out his sworde, and thrust his maister quite thorow, so that he presently died. This God by a miserable death, tooke vengeance on this tyrant euen in this life, & yt by the feeble hands of a weake womā, to the preseruation of his people, & the terrour of al tyrants, that oppresse them. Glory be to his immortal name therefore for euer. Iudg. 9.50.53. 2. Sam. 11.21.

V

The ten Virgins.

Our Sauiour Christ, to teach vs that it is not sufficient for vs to haue once geuen our selues to follow him, but that we must continue & perseuere vnto ye end without faynting or fayling in the mydway, & to the end he might warne euery man to make prouision in time, to watch for his sodayn comming to iudgement, put forth this similitude of x. virgins in the Gospel after S. Mathew, saying: The kingdome of heauen shalbe likened vnto x. virgins, which tooke their lampes, and went to meete the bridgrome to doe him honour (as the manner then was) And fiue of these were wise, and fiue foolishe. The foolishe tooke their Lampes, but tooke no oyle with them: but the wise tooke oyle in their vessels with their Lampes: nowe, whiles the bridegroome tarried long, all slumbered and slept, & at midnight there was a crye made, saying: behold the bridegrome commeth, goe out to meete him. Then al these virgins arose and trimmed their Lampes, & the foolish sayd to ye wise, giue vs of your oyle, for our Lampes are out & quē ched: 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 ye 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.

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The names, liues, and actes of certaine other women not mencioned in Scripture, but gathered out of the third booke of Machabees, and Iosephus, and other autentical Authors, worthy to be read of all godly men and women for the affinitie they haue with some part of the Scripture.

ALexandra (called also Cassandra) was the daughter of Priamus, and the wife of Alexāder king of the Iewes, who in the 27. yeere of his raigne, which was the third of his sicknes, made an expedition into the land of Moab, against a certaine citie called Ragaba, to get it by force. At which time, because he was very sick & weake, his wife Alexandra the Queene (like an honest and louing wife) went with him, fearing least he should dye by the way. And as hee encamped himselfe against the citie, and vrged it sore with assaultes, his sicknesse increased vpon him more and more. Wherfore, his wife perceiuing yt 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 shalbe disposed to wreek thēselues vpon me & thy young children: for that you in your merrie mood, did hang vpon the gallous 800. of ye 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 [Page] bring me into Ierusalem, and lay me vppon a bedde like a sicke man: and after call together the chiefe of ye Pharisies, bring thē where I am, & speake vnto them gently in this sort, Alexander hath been euer your enemy, I know it very well, wherefore take him if ye list, & cast him into the fire, or to the dogges, or burie him, it shalbe at your choyse. I know well they are pitiful men, & so ful of mercie, that they will burie me honourably, and shall appoynt some one of my sonnes whom they like best, to be king.

The Queene did therefore as she was instructed of the king. And when she had wonne Ragaba, shee ioyfully returned to Ierusalem: after that gathered togeather the elders of the Pharisies, and spake to thē as the king had aduised her. The Pharisies hearing that the king was dead, and that his bodie was in their handes to doe withall what they list, they aunsweared the Queene, God forbid wee shoulde doe this vnto our Lorde the annoynted of GOD. Hee was the king and high Priest: what though he were a sinner, yet his death shalbe an expiatiō for him of all his iniquities. Therfore we will bewayle him, & mourne for him: yea, we will carrie his coffin our selues vppon our neckes & burie him as it becommeth a kings Maiesty, and so they did. The time that he raigned, was xxvii. yeeres.

After him raigned his wife Alexandra in his steede: for the Pharisies after they had finished the seuenth day of the mourning, they committed the kingdome vnto her. Shee had two sonnes by the king, the elder was called Hircanus, the other Aristobulus. Hircanus was a iust man and a righteous: but Aristobulus was the warriar, and a man of prowesse: Besides that of a familier and louing countenaunce, hee fauoured also the learned men, and followed their instruction. But Hircanus his elder brother loued the Pharisies. On a tyme therefore when the Queene sate in the throne of her kingdome, shee called the Auncientes of the Pharisies before her, honoured them, and commaunded to release and sette at libertie all suche Pharisies as the king her husbande and her father in lawe, had cast in prison: and taking the Pharisies by the handes, shee commaunded all Israell to obey their ordinaunces. Then made shee Hircanus her sonne high Priest, and Aristobulus Liefetenaunt of the warres. She sent also to all the landes that her husbande and father in lawe Hircanus had subdued, and demaunded [Page] 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 Hircanus the king, and his sonne Alexander thy husbād, any name or remnant at all.

The Queene gaue them no woorde to aunsweare, whereat Aristobulus her sonne was angry, and letted not to vtter to his mothers face: but shee woulde not heare him.

Wherefore Aristobulus counselled the Sectaries to goe their wayes and departe out of Ierusalem, to choose them Cities in the lande of Iuda, where they might dwell with their honoure, and not to suffer them selues to bee slayne vnder the Pharisies handes. Wherefore, departing from Ierusalem, they dwelte in the Cities of Iuda. Not long after this, it fortuned the Queene fell sore sicke, that shee was like to dye: Whereof, when Aristobulus hearde, hee feared least the Pharisies woulde make his brother Hircanus king, and at lengthe apprehende him: wherefore hee fledde awaye by night to the Cities of the Sadduces to bee their heade, and make warre vppon his brother, if hee woulde presume to raygne. Hee came therefore to the Prince of the Sadduces, called Galustius, who was a good manne of warre. And after he hadde gathered a stronge armie of the Saduces, his mother the [Page] Queene sent vnto him, yt hee shoulde returne vnto her, which he would not doe, but rather went to warre vppon the nations that dwelt about him, where he wanne twentie Cities, and gotte him greate renowne thereby.

Nowe as the Queene his mother waxed sicker and sicker, the chiefe Pharisies came vnto her with her sonne Hircanus, weeping before her, and saying: howe they were afraide of her sonne Aristobulus, who if he shoulde come into Ierusalem and take it, hee woulde deliuer them vp into the handes of the Sadduces. Unto whom shee aunsweared, I am as you see at the poynt of death, not able to talke muche with you: There is heere in my house greate treasure, that my husbande and my father gathered, and their Parentes kinges of the posteritie of Chasmonani, take that vnto you, and make my sonne Hircanus king ouer you. If Aristobulus will perturbe him and make warre agaynst him, yee may wage men of warre therewith and succour him as you thinke good. And euen with this shee faynted and dyed, and was buried amongest her people, after she had reigned nine yeeres ouer Israel. Iosephus fol. 21. 22.23.24.75.

There was another woman of this name called Alexandra, whiche was the daughter of Hircanus the king of Israel, and sonne to the afore named Alexandra: and when shee hearde that, her father Hircanus was taken prisoner, depriued of his kingdome, and ledde away captiue by Antigonus into Persia, shee with her daughter Marimy that shee had by Alexander the sonne of Aristobulus her vncle, went towardes Rome, where by the way Herode mette with her and her daughter, and brought them agayne into the lande of Israell: where hee tooke Marimy her daughter to wife, and solemnized the marriage with her in the mount of Galilee, for there the chiefe of all Israell dwelt, and so became king of Ierusalem. Afterwarde, when her father Hircanus was released and came home to Ierusalem. Herode her sonne in lawe came out to meete him, embraced him, and kissed him: after brought him into his house, and feasted him, daylie calling him his father before all menne, albeeit in his hearte, hee conspired to murder him: And that knewe Alexandra his daughter and mother in lawe to Herode, who opened it vnto Hircanus her Father: but hee woulde [Page] not credite her at the first, till on a time hee perceiued the matter cleare to be so: then deuised he how to flie to Maloc king of Arabia, but before he could get away, Herode so handled ye matter, that he was accused & put to death wrongfully, & by this meanes Herod was the better established in his kingdome.

After hee had thus dispatched Hircanus his wiues progenitour, father of Alexandra his mother in law, and had deposed Haniel from the office of the high Priesthoode, and preferred his wiues brother Aristobulus to that dignitie. Which he did to quiet his wife, and to fulfill his mother in lawes mynde. Notwithstanding this, Alexandra his wiues mother was not content nor satisfied, for the death of her father was such a greefe: but alwayes spake snappishly to the king, that hee committed her to ward. Then she wrote to Cleopatra Queene of Egypt, and wife to Marcus Antonius a Noble man of Rome, declaring vnto her all the mischiefe that Herode had done to the posteritie of Chasmonanie, and desiring her of ayde. To whom Cleopatra made this aunsweare, if thou canst finde the meanes to come to me secretly, thou shalt perceiue what I will doe for thee.

When Alexandra had read the letter, shee sent to Aristobulus her sonne the high Priest, shewing him that shee woulde flye to the Sea Iapho, and from thence woulde take shipping into Egypt, perswading him also to flie with her. We will (sayth shee) make two coffers, one for mee, another for thee: and wee will with rewardes allure our seruauntes to carrye vs out priuilye, whereby wee may flye to saue our liues. This their deuise was pecceyued of one of Herodes seruauntes, who foorthwith made the king priuye vnto it. The king commaunded his seruaunt that bewrayed them, that when they did conueye their coffers, they shoulde bring them to him, whiche the seruaunt did. So when the coffers were brought to the kinges presence, hee caused them to bee opened, and tooke out Alexandra and her sonne Aristobulus, to whome the king spake sharpely, and rebuked them sore. But Alexandra aunsweared him againe as short, insomuche that the king moued with anger flāg awaye from her into his chamber, saying: It is better to sitte solitarye in a corner of the house, then with a brawling or scoulding woman in an open place. The king dissembled the matter, and shewed [Page] outwardly no great displeasure whatsoeuer he did inwardly.

But a yeere after, the king fearing sore yt the Israelites woulde in the ende restore the kingdome vnto Aristobulus, and the children of their fathers, he perceyuing euery mans heart to be so inclined to Aristobulus for his vertue and godlinesse sake, wickedly deuised, and secretly concluded at a feast made to Aristobulus, and all his Nobles, that certayne of his owne seruants beeing disposed to goe and swimme in Iordan: shoulde desire Aristobulus the young man, to goe and bathe with them in Iordan, and then and there to drowne him. So Aristobulus cō tinuing swimming with the kings seruants till sunne setting, when it began to be darke, they drowned him amongst them. Wherof when tydings came to the court, & it was wel knowen that he was dead: all the people made great lamentation for him, but chiefly Marimy his sister, and Alexandra the young mans mother, she could in no wise be comforted. Yea, and although she sawe the king himselfe also to weepe, and make great mone, for it repented him that he had done so wicked an act: yet all the people knew wel i [...]ough, that ye thing was procured by him: Insomuch that Alexandra his mother in law, letted not to tel it him to his face, that he was the murtherer of her husbande and her father, and now last of all of her sonne: to whō 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 yt 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.

[Page]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. & ye 3. was daughter to Isachar, of ye tribe of Leui, or as Damascen saith, of ye tribe of Iuda, & was married to Ioachim of ye same tribe, which being long barren, at last brought foorth ye 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 strōg army: she like a good mother went forth to Gabinius weeping, and besought him yt 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 wt her brother Philopater, as they fought fiercely together, Arsinoe wēt diligētly about her mē, weeping pitifully with her haire about her shoulders, & desired thē yt they woulde helpe her, & fight valiātly, promising to giue vnto euery of their wiues & childrē if she had the victory, 2. pounds of gold. Thus by her meanes it came to passe yt their enimies were ouerthrowen, & her brother Philopater got ye 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, whē she came by chance to Ierusalem of deuotion to visite the holie place: & sawe one Florus president a [...]d captayne of the Romaines, most greeuously and violently to oppresse the people of the Iewes, and for payment of exactions [Page] 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 w [...]re the kings sister, and that in the temple of the Lord, to her great discomfort. Afterward Eliasar, & the seditious people hauing gotten ye 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 amōgst 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 vpō ye 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, & cōmanded to thrust her from her throne, but whē 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.

[Page] 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 fathers house but I alone: so shee cast her selfe headlong from the toppe of the house, and dyed. Herod hearing this, caused her to be taken vp and layde in hony, and so preserued her for the space of seuen yeeres. Yea there were that saide he had carnall copulation with her after shee was dead, so beastly he doted in loue towardes her. Reade Ioseph. fol. 357.

Iulius Coesars mother being wife to one of the Senators of Rome, and dying in the birth and trauel of him, they therefore that were about her, straightwayes ript her bodie, and gat the childe out aliue, whome they named Iulius: and because his mother was cut, they called him Ceasar, and so her childe was called Iulius Ceasar: and in processe, her childe came to be an Emperour of Rome, as yee may reade in Ioseph. fol. 31.

Iosephes mother, wife of Gorion the priest, when shee hearde the Sedicious sound a Trumpet, and goe about to take Ioseph her sonne, and to put him in prison with her husbande Gorion his father, shee also being kept in Shimeons house as prisoner: & very olde euen 85. yeeres of age: asked what the cause was of that hurlie burlie. They tolde her that the sedicious issued out at that shout of the Trūpet against Ioseph her sonne to take him. When shee heard that, by and by shee ranne out of the house that shee was kept in, and clymed vp the walles, as lustily as though shee had been a young girle of fourteene yeeres olde, tare her haire, and cryed out, weeping, and saying before all them that were present: Is my hope then come to this? could I euer haue looked that I shold haue ouer liued my sonne, & that I should not be suffered to see him, and to burie him? I had trusted hee shoulde haue buried mee, and that he shoulde haue been a helpe to mee in myne age, and when my whole familie by the sedicious was almost made away and extinguished: yet I sayde, this shall comfort mee: Nowe therefore what shall [Page] I doe? when I haue none left to comfort mee of all my children that I bare, for betweene the sedicious and the Gentiles our enemies, they haue slayne eighteene sonnes that I had, and what shall I doe nowe from henceforth but couet death? For I desire not to liue nowe any longer. And howe shoulde I receyue and consolation, when I see my sonne dead, and I can not bury him? Lorde that I might die by and by. For I can not liue anye longer, since my sonne Ioseph is dead.

Shee went vp yet further vppon the walles till shee came to the [...]urret where her husbande Gorion was in prison, and stretcht out her handes towardes heauen, crying with a loude voyce: O my sonne Ioseph, my sonne where art thou? come and speake vnto mee, and comfort mee. The sedicious hearing her, laught her to scorne: but the Romanes when they hearde her, and knewe of Ioseph that it was his mother, they wept and lamented her case, and many of the Iewes also that were in Ierusalem: but they were fayne to refrayne it, least they shoulde be perceiued of Schimeons cruell cutthr [...]ates.

Then Iosephs mother sayde to the sedicious that were by her vpon the walles, why doe yee not kill mee also, whiche bare Ioseph my sonne, and nurst him with these brestes? Yee enemies of the Lorde haue murthered him with other iust and righteous men, why kill yee not mee also? GOD be iudge betwixt mee and you that haue killed my sonne giltlesse.

The sedicious answered her, Canst thou not if thou list, tumble downe ouer the wall and die? wee will giue thee good leaue. When thou hast done so, the Romanes shal take thee vp, and burie thee honourablie, because that thou art Iosephes mother, who is their friende.

Shee answered, howe shoulde I doe this euill vnto mee selfe, to kill mee selfe, and constrayne my soule to goe foorth of my bodie, before that GOD doe call it? if I shoulde doe so, I shoulde haue no hope left in the worlde to come, for no body will bury them whom they perceiue to haue killed themselues. These and such like while shee reasoned wisely, the sedicious hearde, and mocked her: Wherefore shee wepte the more aboundantly: so that the Romanes and other godly menne hearing her wisedome, coulde not absteyne from weeping.

Ioseph when hee hearde his mother speake, hee gate on armour [...] [Page] and approched to the wall, accompanied with most valiante Romanes, to defende him from the arrowes of the Iewes, and spake to his mother:

Feare not my deare mother, nor take no thought for mee, for I haue escaped the handes of the sedicious: GOD hath not suffered mee to come into their handes. Wherefore I haue heard the wordes of these wicked counsellours that aduised thee to kill thee selfe, and thine answere agayne to them whiche before thou gauest them, I knewe thou wouldest answere.

GOD forbidde I say, GO [...]D forbidde that Iosephes mother and the wife of Gorion, shoulde consent to the counsell of the wicked. Wherefore (my deere mother) bee content, and beare the yoke of the sedicious patiently, and humble thy selfe before them. Neuer striue against the miseries and calamities of this time, whiche thou canst not alter nor remedie. For they shall perishe, but wee shall stand and continue. Ioseph. 187.206.207.

Iosephus touching his wife in his Oration made to the Iewes when hee was at Rome, sayth thus: Although I bee in the Romanes Campe, yet I am not absent from you, for my dearely beloued wife is with you, the wife of my youth, whome I can not set lightly by at this present, although I neuer had children by her, but rather loue her most entyrely, because shee came of a most honest and godly house.

My deare father and mother are also with you, very aged persons: for my father is at this day an hundred and three yeeres olde, and my mother fouresore and fiue: but the yeeres of my lyfe are very few and euill, &c. Read Ioseph. fol. 189.187.

Kiparim was the wife of Antipater, and mother of Herode king of Ierusalem & Salumith her daughter, who were both deadly enemies to Alexandra, as you may reade in the story of Alexandra. Ioseph. fol. 42.

Marimi was the daughter of Alexander, and Alexandra, and wife of Herode king of Ierusalem, whom he married in the mounte of Galilee, being the chiefest citie of all Ierusalem, as ye may read in the storie of Alexandra. This Marimi had a brother whose name was [Page] Aristobulus for whome shee made earnest suite vnto Herode, and lay sore vpon him for to promote him to the high Priesthood after the death of Hircanus: but Herode her husbande woulde in no wise graunt her request, but made a stranger on Han [...]el high Priest. Notwithstanding when hee had once dispatched [...] Hircanus his wiues progenitor, father of Alexandra his mother in lawe: then hee deposed Haniel, and preferred his wiues brother Aristobulus to the dignitie of high Priesthood, being but a childe. And this he did at his wiues request, to quiet her for the death of her father, whom a litle before hee most wickedly had put to death. Yet afterwarde, such was his priuie malice to his wiues stocke, that this Herode procured the sayde Aristobulus to bee cruelly drowned by Herods seruāts. Of whose death when Marimi vnderstoode certaynely: shee greatly bewayled his death, and coulde in no wise be comforted, and from that day forwardes could neuer abide Kiparim her mother in law, nor her sister in lawe Salumyth that came of base and seruill blood. For Marimy cast in their teeth to their faces, that they were not of the seede of Israel: but prophane, vnholy, and of base byrth. Notwithstanding, Herode loued Marimi as his life, wherefore hee woulde neuer displease her as long as shee liued, nor say so much to her, as why sayest thou so to my mother and sister? whiche his hot loue was afterwarde turned to hate, for when Herode went after Octauian the Emperor and his maister against whom he had conspired and rebelled with presentes to be reconciled vnto him, as hee set forwardes, hee called Ioseph his brother in lawe, and commaunded him that if Octauian the Emperour put him to death, as hee doubted, then he shoulde poyson Marimi his wife, for sayde Herode: it is not seemely for kinges, that any meane and base man shoulde marrie with a kinges widowe, and sleepe with her vpon a kinges bedde.

So when Herode was gone on his iourney in the meane while Ioseph her brother in lawe, disclosed vnto, Marimi all that the king her husbande had commaunded him, and how that if it so fortuned, him to be put to death by Augustus the Emperour, that he shoulde poyson her: Wherevpon Marimi conceiued a greater hatred towardes the king her husbande, insomuch, that when the king was returned in safetie, sound, and with honour also from Octauian Augustus the Emperour, and that all his men and whole housholde reioyced greatly, Marimi onely shewed no good countenance of gladnesse, no not when the king him selfe tolde howe greatly he was magnified and honoured [Page] of Octauian: but alwayes shee was sadde. Salumith the kings sister, perceiuing that Marimi so vexed the king, shee tolde him howe Ioseph her husbande had lien with Marimi while he was with Augustus. But Herode (say what shee could) gaue no credite to her wordes, knowing that shee enuied Marimi, and spake of malice, vntill at lengh he asked the cause of Marimi, why shee reioyced not as other did when he returned in safetie from Augustus, but was euer sadde, whiche shewed her to haue some rancor and malice in her heart towardes him. Shee aunswered, thou hast saide heretofore, that thou louedst mee aboue all thine other wiues and concubines: yet thou diddest will Ioseph thy sisters husbande to poyson mee. When Herode heard this, hee was exceedingly abashed that Ioseph had disclosed his secrete, and beganne to mistrust with him selfe that which Salumith had before told him, that hee had slept with his wife in deede, and vpon that had detected that secrete, therefore he departed out of his place in a great anger and rage. Whereby Salumith perceiued that he detested Marimi, and therefore shee accused her further, suborning false accusers and forgers of lies, to witnesse that Marimi woulde haue poysoned the king, whereof shee had diuers presumptions also by her countenaunce. Shee added more ouer, if thou (saith shee to the king) let her scape thus, shee will speedily destroy thee, and bereaue thee of thy kingdome. The Lawe giueth this counsell, if any man goe about to murder thee, preuent him, and slay him first: with this and such like wordes, shee so moued the king, that he commaunded to bring Marimi foorth, and to be beheaded in the high streete of the citie. And as shee was brought foorth vnto the markette place of the Citie, all the women of the Citie followed her: Alexandra her mother also cursed and rayled at her, saying: come out, thou that hast abhorred thy husband, and conspired against thy Lord, which she did not of malice but of pollicie to pacifie the kinges wrath against her daughter, whom she knewe to be innocent of that fact & wrongfully accused, as in ye story of Alexandra appeareth. But Marimi thus going to execution, held her peace, & looked neither to the right hande, nor to the left, nor yet feared death any thing, knowing, that shee was innocent in deede and thought, and therefore God woulde render her a good rewarde in the worlde to come. Wherefore shee bared her necke without feare, and they cut off her head, shedding the innocent blood. But God made no delay in punishing the same: for there fell a sore plague and pestilence in the house of Herode, so that his chiefest seruaunts, his [Page] Noble women and concubines died sore thereof: Yea throughout all Iudea raigned the pestilence vehemently: which affliction all Israel knewe well inough chaunced vnto them for the blood of Marimi.

They cryed therefore vnto the Lorde, saying: wilt thou for the offence of one man, deale so cruelly with the whole congregation? And the Lorde tooke pitie therefore vppon the Lande, and withdrewe the plague from the people at their earnest petitions. The king repented him also, that hee had so rashly shedde the innocent blood of so deere a wife without cause, and loue of her so grew in his heart, that he was sicke and at deathes dore for griefe of minde. This Marimi had by Herode two sonnes, the one called Alexander, the other Aristobulus. Read more in Alexandra her storie. Ioseph. fol. 35.40.42.43.44.45. 46.56.

Miriam, was a certayne notable riche woman at Ierusalem of a Noble house, her dwelling was beyonde Iordane: who when shee perceyued the warres to growe more and more in the tyme of Uaspasian the Emperour, and the siege at Ierusalem to be very great & sore, shee came vp with her neighbours to Ierusalem, bringing with her not onely her men seruauntes and women seruauntes, and all her whole familie: but also her goodes and riches, which were very great. When the hungar was grieuous at Ierusalem, and the sedicious went from house to house to seeke meate, they came also to this womans house, and tooke away from her by force all that euer shee had, & left her nothing remayning. By this meanes shee was oppressed with verye great hungar, so that shee wished her selfe out of the worlde, but her time was yet come to die. Wherefore that shee might slake her hungar, and sustaine her life, shee beganne to scrape in the chaffe and dust for beastes dounge, but coulde finde none.

Shee had one sonne, and when shee sawe the famine waxe greater and greater vpon her, shee layde aside all womanhood and mercie, and tooke vpon her an horrible cruelty. For when she heard her boy weepe and aske for meate, which shee had not to giue him, shee sayde vnto him: What shall I doe my sonne? For the wrath of God hath inuironed the whole citie, in euery corner thereof famine raigneth: without the citie the sworde killeth vp all, within we stand in feare of the seditious: our enemies preuaile without, in the Towne are fires, burninges, and ruines [Page] of houses, famine, pestilence spoyling, and destroying, so that I cannot feede thee my sonne. Nowe therefore my sonne, if I shoulde die for hunger, to whome shoulde I leaue thee being yet a childe? I hoped once, that whē thou shouldest come to mans state, thou shouldest haue susteined mine age with meate, drinke, and cloth, and after when I shoulde die, to bury mee honourablie, like as I was minded to burie thee, if thou shouldest haue died before mee: But nowe my sonne thou art as good as dead alreadie. For I haue no meate to bring thee vp with all: because of this great famine and crueltie of the enemies both within and without. If thou shouldest die nowe amongst other, thou shouldest haue no good nor honourable tombe as I woulde wishe thee.

Wherefore I haue thought good to chuse thee a sepulchre euen myne owne bodie, least thou shouldest die, and dogges eate thee in the streets.

I will therefore bee thy graue, and thou shalt bee my foode. And for that, that if thou hadst liued and growne to mans state, thou oughtest by right to haue nourished mee: Nowe feede mee with thy fleshe, and with it susteyne mine age before that famine deuoure thee, and thy body bee consumed.

Render therefore vnto thy mother that whiche shee gaue vnto thee, for thou camest of her, and thou shalt returne into her. For I will bring thee into the selfe same shape in the which the breath of life was breathed into thy nostrelles: Forasmuch as thou art my welbeloued sonne, whom I haue loued alwayes withall my strength, bee therefore meate for thy mother, an ignominie and reproch to the Sedicious, that by violence haue taken away our foode. Wherefore my sonne heare my voyce, and sustayne my soule, and my life, and goe to thy ende that is determined for thee by my handes, thy lotte bee in the garden of Eden and Paradise: bee thou meate for mee, and a rebuke and shame to the Seditious, that they may bee compelled to say, Lo a woman hath killed her sonne, and hath eaten him.

So when shee had thus spoken to her sonne, shee tooke the child, and turnyng her face away, least shee shoulde see him dye, shee killed him with a swoorde, and after cutte his bodie into certayne peeces, whereof some shee roasted, some shee sodde, and when shee had eaten of them, shee layd vp the rest to keepe.

[Page]The sauour of the fleshe rosted when it came out into the streetes to the people, they sayde one to another: see, here is a smell of rostmeate: Which thing came to the knowledge of the sedicious at length, who went into the house of the woman, and spake roughly vnto her, why shouldest thou haue meate to liue with, and wee die for hunger? The woman then made them an answere, and sayde vnto them: Bee not displeased, I beseeche you, with your handmaide for this, for you shall see I haue reserued part for you. Sitte you downe therefore, and I will bring it you, that you may taste thereof, for it is very good meate. And by and by shee layd the table, and set before them part of the childes fleshe, saying: Eate I pray you, heere is a childes hande, see heere his foote and other partes, and neuer reporte that it is any other womans childe but mine owne onely sonne that yee knewe with mee, him I bare, and also haue eaten part, and parte I haue kept for you. Which when shee had spoken, shee burst out, and wept, saying: Oh my sonne, my sonne, how sweete wast thou to mee whiles thou yet liuedst, and nowe at thy death also thou art sweeter to mee then honie. For thou haste not onely fedde me in this most grieuous famine, but thou hast defended mee from the wrath of the sedicious, wherewith they were incensed towardes mee, when the smell of the meate brought them into my house? Nowe therefore are they become my friendes, for they sit at my table, and I haue made them a feast with thy fleshe.

After shee turned her to the seditious, and badde them eate and satisfie them selues. For why (saide shee) shoulde yee abhorre my meate which I haue set before you? I haue satisfied my self therewith, swhy therfore do you not eate of the flesh of my sonne? Tast and see how weete my sonnes fleshe is, I dare say you will say it is good meate.

What needeth pitie? Ought yee to bee more moued therewith then a woman? If yee will in no wise eate of the sacrifice of my sonne, when as I haue eaten thereof mee selfe, shall not this bee a shame for you, that I shoulde haue better heart, and greater courage then you? Beholde I haue prepared a fayre table for you, most valiant men, why eate ye not? Is it not a good feast that I haue drest for you? and it was your will that I shoulde make you this feast. It had been my part rather to haue been mooued with pitie of my sonne, then yours: and howe chanceth it therfore yt ye are more mercifull then I? are not ye they that spoyled my house, and left me no kinde of foode for mee and my sonne? are not yee they that constrayned mee to make you this feast, notwithstanding [Page] the great hunger that I haue? why then eate yee not thereof, when as yee were the authours and the causers that I did this deede?

The Iewes hearing this matter, were wonderfully smitten into saddenesse: Yea, euen the gouernours of the Seditious beganne to stoupe when they heard of this, so that they all in a maner desired death, they were so amazed at this horrible acte. Many therefore of the common people stale out in the night foorth of Hierusalem with all their substaunce to the Romanes campe, and shewed Titus of this: who wept thereat, and was sory for the matter exceedingly, holding vp his handes to heauen, and crying, Thou Lorde God of the worlde, God of this house, to whome all secretes are knowen, whiche also knowest my heart, that I came not against the Citie as desirous of warres, but rather of peace, which I euer offered them: but yet the Citizens thereof euer more refused it, although I oftentimes intreated them. And when they destroyed one another by their ciuill discention, I woulde haue deliuered them, but I founde them alwayes like most fierce and cruell beastes, nothing sparing them selues: And this mischiefe is come nowe so farre that a woman hath eaten her owne fleshe, being driuen therevnto by most extreeme necessitie.

I haue hearde, and my forefathers haue tolde mee all the power that thou hast exercised in times past towardes them and their fathers, howe thy name dwelt amongst them. &c.

And nowe Lorde God, &c. if so bee thou wilt not deliuer this people into my handes, I will gette mee hence from these most wicked men, and flie away to saue my life, least I also perishe in their sinnes when thou shalt ouerthrowe them, as thou diddest Sodome and Gomorre &c. For 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 [Page] 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 [Page] 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 [Page] before the king: Then shee confessed vnto him, howe Antipater his sonne had conspired with Pheroras his brother to kil him with a strōg poyson that hee had bought in Egypt, and sent it to Pheroras her husbande to keepe, when hee went to Octauian: And howe that Pheroras being at the point of death, repented him thereof, charging that wee shoulde neuer giue that venome to Antipater, but powre it out vpon the grounde, that the king might not bee poysoned therewith: and I did, as he badde me, cast it out all, saue a litle that I kept in the glasse bottome: For I euer feared that which is nowe come to passe. Then at the kinges commaundement the viall was brought forth before him, and there was a litle of the venome left, wherefore they gaue better credite to her woordes: so the king was content, and bad his phisitions heale her, and shee recouered. Ioseph. 55.56.57.

Pheroras maide seruaunt that disclosed the treason of Antipater to poyson his father king Herode: of her read next before in Pheroras wiues storie, and howe shee was handled before shee woulde confesse it, &c. Ioseph. 56.57.

Rostios was one of the wiues of Herode king of the Iewes, and the mother of Antipater that woulde haue poysoned his father: as yee may reade at large before in Pheroras wiues storie. Ioseph. 56

Salumith was the daughter of one Antipater and Kyparim his wife, and sister to Pheroras and Herode, which Salumith came but of base blood: of her malice and spitefull dealing towardes Marimi, reade more at large in the storie of Marimi. Ioseph. 25.42.43.44. 45.

Schimeons mother and wife were killed both by the sayde Schimeon, the mother first, least shee shoulde entreate him for the children and bee sory for their sakes. Then his wife came running of her owne accorde, and helde her necke downe to the sworde, least shee shoulde be constrayned to see her children die: and last of all, hee slue him selfe: as yee may reade more at large in Ioseph. fol. 72.

There was another woman that was the wife of a cruell Cuttethroate 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 [Page] feare least she should be slayne for her husbandes cruelties sake if shee should haue tarried at Ierusalem, but as she passed by where Iehochanan lay in ambushment for to take her husband, her he tooke & brought againe to Ierusalem not a little proude of such a pray, thinking nowe we shall haue Schimeon at our pleasure, seeing we haue his wife our prisoner: hee loueth her so entirely, that hee will doe for her sake, whatsoeuer we will haue him. This came to Schimeons eare, who had taken at that time many of Iehochanans men, and cutte of their right hands, sending them so with shame to Ierusalem to their maister. Hee sent moreouer Embassadours to Iehochanan, willing him to send him his wife, in suche sorte that shee might come to him with all that was hers, or if he refused to doe it, he should be the extreemelier handled, for he would take the towne ere it were long, and to Iehochanans shame cut of the hands and legges of all them that did inhabite it. Iehochanā hearing this, was sore afrayde and all they that were with him, and therefore they sent him his wife, whereupon Schimeon kept him still without the Towne, and playde the tyrant without, as fast as Iehochanan did within, rauishing the Israelites wiues before their faces, & shedding innocent blood vnmercifully. Iosephus 134.

Iosephus reporteth that at the siege of Titus and Uespasian against Ierusalem, the men souldiers were so scant and destroyed, that the women were faine to defend the walles, where it chaunced that a greate stone shotte by the Romaines, hit a woman with childe with such a violence, that it passed through her bodie and carried the child with it by the space of halfe a myle.

FINIS.

§

[Page]

Imprinted at London at the three Cranes in the Vintree, by Thomas Dawson, for the assignes of William Seres. 1582.

[Page]

Information about this book

Title statement

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 ... Newlie collected and compiled to the glorie of God, by T.B. Gentleman.

Bentley, Thomas, student of Gray's Inn.

Edition statement

1582

Publication

Publisher

Text Creation Partnership,

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Ann Arbor, MI ; Oxford (UK) :

Date

2003-01 (EEBO-TCP Phase 1).

ID [DLPS]

A08629

ID [STC]

STC 1894

ID [STC]

ESTC S101565

ID [EEBO-CITATION]

99837374

ID [PROQUEST]

99837374

ID [VID]

1693

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Early English books online.

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(EEBO-TCP ; phase 1, no. A08629)

Transcribed from: (Early English Books Online ; image set 1693)

Images scanned from microfilm: (Early English books, 1475-1640 ; 377:03)

Source

— 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 ... Newlie collected and compiled to the glorie of God, by T.B. Gentleman., Bentley, Thomas, student of Gray's Inn..

Extent

[2], 138, 131-331, [3] p.

At the three Cranes in the Vintree, by Thomas Dawson [and Henry Denham], for the assignes of William Seres],. [Imprinted at London :: 1582.. (T.B. = Thomas Bentley.) (Publication place and Thomas Dawson's name from colophon.) ("Denham pr[inted]. quires A-B; Dawson the rest"--STC.) ("The seuenth lampe of virginitie" has separate dated title page; pagination and register are continuous.) (The last leaf is blank.) (Issued as parts 6 and 7 of "The monument of matrones", the first five parts of which Bentley had edited.) (Reproduction of the original in the Henry E. Huntington Library and Art Gallery.)

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