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 120] 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 y^t 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 y^e day following, & to haue left none to pisse against the wall, as her seruants had foretold her. Then she perceiuing the vnlawfull othe & vniust fury of Dauid prouoked against her and hers for her husbands only offēce, lighted downe of her Asse, and falling flat on y^e ground before Dauid at his feete, she with all reuerence to Dauids kingly personage wisely gaue apt remedies for y^e sore mischiefe of her 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 y^e words of thine handmayden. Let not my Lord, I pray thee, regard this wicked [Page 121] 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 122] 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 131]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 132] 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 133] 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 134]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 135] 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 136] 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 137] 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 138] 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 131] 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 132] 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 133] 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 134] 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 135]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 136] 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 137] 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 y^e wil of God. And in the yeare of the world 2766. when y^e childrē of [Page 138] Israel were giuen by the Lorde for their sinnes into the handes of Ia­byn King of Canaan, and inuaded by Sisara his captaine, and a great hoste of enymyes. They went to Deborah vnto her house, that dwelte vnder a Palme tree, betweene Ramah and Bethel in Mounte Ephraim, and in great sorrowe and lamentation asked her aduise: who vnderstanding the matter, sente presently for Ba­rack: who being come, she sayde vnto him: hath not the Lorde GOD of Israel (reuealed vnto mee by the spirite of prophecie) and commaunded thee, saying, goe to Mounte Tabor with ten thou­sand men? And I (saieth the Lord) wil drawe vnto thee to the riuer Ki­son, Sisera with all his huge hoste, and delyuer him into thy hande. But Barak seeing his owne weakenesse, and his enemies power, de­sired Deborah the Prophetesse to goe with him, to assure him of Gods will from tyme to tyme: saying, If thou wilt goe with me, I will goe: But if thou wilt not goe with me, I will not goe. Then sayd Deborah, I will surely go with thee (as thou desirest:) but (for thy dis­trust and doubtfull minde, knowe thou this, that) this iourney which thou takest shall not therefore be for thine honour: for the Lorde shall sel Sisera into the handes of a woman. So Deborah arose and went with Barak and all his host to Kedesh. And when she saw Sisera and his army come ready to wage battell with Barak, she still incouraged him to the enterprise, by assuring him of Gods fauour and ayd, saying, vp Barak: for this is the day that the Lord hath deliuered Sisara into thyne hands. Is not the Lord gone out before thee (to fight for thee?) So the Lorde according to her wordes hauing destroyed the armye of Iabin, and forced Sisara to light downe of his chariot, and flye away on his feete. Barak pursued after him: but hee beeing escaped his handes, and hid in the tente or house of one Iael, the wife of Heber, and a faythful friende to Israel, was there slaine by the said Iael, (as in her storie more plainly appeareth) vntyll at y^e length Barak stil pursuing after Sisara, came and found him dead in the tent of Iael: and so lost hee the honour of the victory, and Iael got it, as Deborah before pro­phecied. And thus Deborah by her pollicye and wisdome, through Gods power and Baraks helpe, assisting and working for her and her people, deliuered her people mightely from the tyranny of Iaben, Sisara, and all their enimies, that had vexed them verye sore the space of twentie yeare before, and were set at peace and libertie, and their en­emies vtterly confounded.

[Page 139]And therefore to the glory and prayse of God for that victorye, and to the perpetuall memory and fame of Iaell, shee made a notable and learned songe, which she together with Barak sange the same daye, saying: Prayse yee the Lord for the auenging of Israell, and for the people that offred them selues willingly, &c. as it is at larg in the pray­ers of the Byble made by women before in the first Lamp, page 3. And after the death of Debora, the Lord raysed vp Gideon to iudge his peo­ple. Iudges 4.4.5.1.

D

There was an other woman called Debora, which was the nurse of Rebecca, and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne, and who after long traueiling and iourneying comming to Bethel, there in the yeare of the world 2275. dyed by the way going towardes Egypt, when she had lyued 156. yeares after the byrth of Rebecca, and was buryed be­neath Bethel vnder an Oke: which place Iacob her master for her sake called, the Oke of Lamentation. Gene. 24.59.35.8.

There was an other woman called Debora, which was the great Grandmother of Tobyas the elder: that is, his father Tobiels mother, and his garder or bringer vp, a very godly and deuout woman, as may appeare in that Tobyt said, that he gaue his offrings and tythes of the tenth part vnto them, vnto whom it was meete, as Debora his fathers mother had commanded him, vnto whom he was pupil. Toby. 1.8. She is onely mencioned or read off in the Geneua translation.

Delbora, (or Noaba, after Philo) signifieth Bees, a thing, a casting downe.

She was the second Daughter of Adam and Eue, the sister of Cal­mana, & wife of her own brother Abell, as it is supposed. Her name nor her sisters is not read or founde in the scriptures: but in Lyra, also looke Graftons Chronicle. fol. 27.

Delilah, or Dalila, signifieth a poore wench, a bucket, or paile, a consumer, her paile, pouertie, his bowe, drawing out, leane.

She was a woman of the Philistins, dwelling by the ryuer of So­rek, whome Sampson the Israelite an enimy to the Philistins loued & tooke to wife, whilest he aboad amongst the Philistines: which when the Princes of the Philistins perceiued, they hauing long hunted him to destroy him, and knowing no way so good as by the meanes of a woman, came at the length to this Dalilas house, and perswaded her to [Page 140] 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 141] 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 142] 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 143] 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 144] 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 145] 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 146] 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 147] 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 y^e foresayd Hege y^t kings Eunuch & keeper of y^e 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 y^t 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, y^t should go into y^e king: then looke whatsoeuer she asked or required of the Eunuch Hege, whether it were apparel, iewels, or other ornaments for womē, y^t 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 148] Concubines if the king disliked her, neyther might she come any more vnto y^e 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 y^e 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, y^t 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 y^e 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 y^e yeare of the world 3613. And for ioy of her y^e 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 y^t 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 y^e sonne in his heighest oriēt: which floud & sunne in troth he found to be his cosin Ester, whō he saw thus exalted to y^t 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 149]Then Mordecay her cosin being at y^• kings c [...]urt, to see y^t solēnizatiō of her mariage & feast, charged her, y^t 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 y^e space of 5. yeares, & did in euery thing after y^e counsel & aduise of her cos [...]n Mor­decay, to y^e good exāple of al childrē to their parēts, & of one kinsmā to another. After this, whilst Mordecay her cosin was in y^e kings house, it fortuned y^t two of y^e kings Eunuchs Biglhā & Ter [...]she y^t kept y^e dore, like traytours cōspired the death of y^e 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 y^t 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 y^t her cosin Morde­cay being cōmanded, yet would not do so to [...]a [...]ā, because he saw y^t 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, y^t were in the lād of Persia for his sake: & to y^e end indeed he offred y^t 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 w^tout it obteined secretly of the king (through false lying tales & diuellish perswasiōs,) his letters to al the rul [...]rs of euery prouince, y^t 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 y^e lād, & then Mordicay in sackcloth, fastings, great p [...]rplexety & [Page 150] 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, y^t 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 151] 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 152] 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 153] 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 y^t 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 154]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 y^e 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 w^t a zealous desire to see Gods iustiudgements executed against his enemies, sayde [Page 155] vnto the king, if it please y^e king, let it be granted also to y^e Iewes y^• are in Shushā by decree, y^t it may be lawfull for them to hang vp the dead corpes or bodies of Hamans ten sonnes vpon y^e selfe same gallowes or tree with their father, which her request the king also not so willingly grāted, but it was as diligētly executed accordingly by y^e Iewes: who for ioy of that victory of their happy deliuerance, kept y^e same xiiii. and xv. dayes of March, (in the which they should haue all been slayne, & in the which they did kill their enemies and were preserued) high and ho­ly dayes to y^e Lord, calling 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 y^e harlot, at the last became y^e wife of Hosea the Prophete, and bare vnto him three wicked adulterous children like her selfe: to wit, a sonne called by God Iezreel, then a daughter called also by God Loruhamah: and when shee had wayned her daughter, shee conceiued and bare Hosea another sonne, called by God also Loammi, after the Lorde threatned to plague her and her children greatly for her whoredome and adulterie, except shee repented in time. Reade this mistically in Hosea 1.3.2.1.

H

Haddasha, see Ester.

Hagar, or Agar, signi. a stranger, a newecome, chewing cudde, fearing, ouerthwa [...], turned, turning, dwelling, wayfaring, delay, &c.

[Page 156]She was an Egyptian woman, and the handemaide of Sara Abra­hams wife, who being olde, long barren, and childelesse, when shee had dwelt in the land of Canaan, by y^e space of 10. yeres & in the yere of of y^e world 2094. she gaue this Hagar her handmayd vnto Abraham to be his wife, whiles he dwelt in the lande of Canaan. And shee concei­ued: & feeling her selfe with childe, began then to dispise her old barren mistresse Sara: whereat Sara being grieued, went and complayned thereof vnto Abraham her husbande: who giuing her power to correct the maide at her pleasure, shee began to deale so roughly with Hagar, that in no wise shee woulde abyde it, but ranne away from her dame, & fled into the wildernes: and sitting there beside a fountayne called Ber­laheroy, or the well of y^e liuing, & seeing mee, not knowing whether to goe, the Lorde (whiche reiecteth no estate of people in their miserie) sent his good Angell, euen Christe Iesu to comfort her, who appea­ring vnto her in the shape of an Angell, sayde vnto her, Hagar, from whence commest thou, and whether intendest thou to goe? I flie quoth shee, from Sara my dame, whiche fareth so foule with mee, that I am euen weary of my life. Well sayde the Angell, returne to thy dame agayne, and submitte thy selfe humblye vnder her handes: for I, euen I the Lorde, will so greatly increase thy seede, that it shall not bee numbred for multitude. Loe, thou art with child, and shalt beare a sonne, whose name thou shalt call Ishmaell. Then Hagar rebuking her dulnesse, acknowledged Gods graces', who was with her euery where, and gaue him hartie thankes for this his consolation in her trou­ble, saying: Thou O God lookest on mee, and haue not I also here in this place looked after him that seeth mee in miserie? which being en­ded, shee returned home agayne to Sara her mistres, and submitted her self vnto her, as the Angel gaue her counsel. And after in processe of time, that is, in the yeere of the worlde 2094. shee brought forth vnto 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 157] 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 y^e children of the spirite: for Hagar or Sinai, saith S. Paul to the Gal. 4.24. is a mountain in Arabia, bearing y^e name of Hagar, and signifieth the olde Testament, and the Law, and Ismael her sonne, signifieth the Iewesh sinagogue: but Sara, or Ierusalem, which is aboue, and is the mother of vs all, signifieth the Gospell, and Isaak her sonne, signifieth the Church of Christ. So that we now are all children of the promise, & in the Church of Christ, which is our mother, & not children of y^e fleshe, nor of y^e Sinagog, which is a seruāt vnto the law. So whē y^e time came that it pleased God, according to his promise, to visite Sara, she concei­ued and brought forth a sonne called Isaak, after whose birth a new 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, w^t the apostle Paul to the gal. 4.29. calleth persecutiō, would not suffer Ismael to keepe cōpany w^t 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, y^t rather for y^t the promised seed should be counted from Isaak, & not from Ishmael: & also being cōfor­ted by God y^t he would blesse Ismael also to a mightie people, because he was of Abrahams seede: Abraham obeyed the voyce of his wife Sa­ra, & the next morning early, sent Hagar & her son away with bag & bottel, & good prouision of victuals 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 y^t both she and the child must needs perish for lacke of sustenaunce, shee in this great perplexitie, renounced all naturall affection and distrusting in Gods prouidence, notwithstanding that she had had good experience therof before time, went and cast her childe Ishmael vnder a certayne [Page 158] tree behinde a bushe, and went her selfe away from it, and sate ouer a­gaynst it a farre off about a bowe shoote, weeping and saying, thus with her selfe, I will not see the death of the childe: but as shee sate thus a farre off, mourning and lamenting for her sonne: Behold God (for his promise sake made before to Abraham, and not because ey­ther shee then prayed for the childe as shee ought to haue done, or that the childe it selfe had the capacitie and witte, to pray for it selfe being so young,) sent his angell agayne, euen from heauen, which comforted her in this her miserie and wofull plight, saying: what ayleth thee Hagar? feare not, for God hath heard the voyce of the childe where hee lyeth. Aryse, take vp thy childe, and holde him in thine armes, and I will make of him a great people, as I haue promised vnto A­braham. So where as before shee coulde neyther see, nor vse the meanes whiche was euen before her eyes, God at this instant, ope­ning her eyes, and Hagar nowe arose, and sawe a wel of water, where­vnto shee went and refreshed her selfe and filled her bottell with wa­ter, and then ran to the boy, and gaue it drinke thereof, by which good prouidence of God, both shee and her sonne were relieued, and liued to­gether a long time after, to her great ioy and comfort. And when her sonne came to mans state, she then dwelling in y^e wildernes of 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 w^t her barrēnes: yea as oft as [Page 159] 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 y^e pray­ers of others would be of force with God towardes her,) desired Ely to pray for her, saying: O let thine handmayden find grace in thy sight, and be remembred in thy prayers offered vnto God. And so re­posing her selfe to the mercie of God, and commending her self to E­lyes prayers, she departed cheerefully home to her house, where she ate [Page 160] 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 y^e Lord, vnto whom I haue geuen him while he liueth. And so after a notable song of praise and thankes giuing made by her vnto God for her childe, as appeareth in the first Lampe pag. 6. She departed with her husband home, and lefte her child Samuel with Ely the Priest, to minister in the temple of God in all that Ely commanded him. So Samuel her child beyng but young ministred before the Lorde, gyrded with a linnen Ephod. And euery yeere after did Hannah his mother make a little coate for Samuel her sonne, and bring it vp to him when she came with her hus­band to offer the yeerely sacrifice, as the custome then was, once euerie yeere to appeare before the Lord with their families. And when she came into the house of God, Ely the Priest blessed her husband, & her saying: The Lord geue thee seed of this woman for the petitions that she asked of y^e Lord. And so departed they home againe vnto their place in mount Ephraim where they dwelt. And thus God tooke away her rebuke of barrennes and visited her and blessed her with moe children, so that after Samuel she conceiued and bare three sonnes moe, and two daughters, to her great comfort and the reioycing of her husband. 1. Sam. 1.2.

Hazleleponi or Asalelphuni, or Asalephum. signifieth the shadow or drownings of the countenance, the sound of tinking in the face.

She was the daughter of Etam, and sister to Izreel, Ishma, and Id­bash, that were of the tribe of Iuda. 1. Chro. 4.3.

Heleah or Helaa, signifieth rust, weakenesse.

She was one of the wiues of Ashur, who bare vnto him iii. sonnes, [Page 161] 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 y^t man should be himself alone, I will make him an help meet for him, & so y^e Lord vpō y^e 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 162] 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 y^t 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 y^e 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 y^e tree which is in the midst of the garden, God hath sayd yee shal not eate of it, neyther shall ye touch it least ye die. Then the serpent or Sathan (whose chief subtilty was to cause Heua not to feare gods threatnings) 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 y^e tree was good for meate, and that it was pleasant to the eye, and a tree to be desired to get knowledge, she tooke of the fruite therof and did eate. And beyng thus beguiled through the subtiltie of the serpent, by 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 163] 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 164] 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 y^e cause that both they & all mankind in them together with all other creaturs were subiect to the curse of God.

And then GOD deriding as it were Adams miserie, where­vnto hee was fallen by ambition, to Adams greate reproche sayde, be­holde the man is become as one of vs to knowe good and euill. And nowe least he should put foorth his hande, and take also of the tree of life, and eate and liue for euer, therefore the Lorde God hauing first made coastes of skinnes to cloath both Adam and Eua, or geuen them knowledge to make themselues garmentes to couer their na­kednesse, he sent them foorth and cast out man and woman from the garden of Eden, to till the earth whence they were taken. And at the East side of the garden of Eden, hee sette an Angell or Cherubin with the blade of a swoorde shaken, to keepe the way of the tree of life from Adam. And thus Adam & Eue nowe depriued of life, soft also the signes thereof.

Afterward Adam 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 165] 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 y^t became great mē in y^e world, as appereth. 1. Chr. 8.9

Hodia or Odaia, the prayse, or acknowledging of the Lord.

She was the sister of Naham. 1. Chro. 4.19.

Hoglah or Hegla signifieth her holiday cheere, or wherling about.

She was one of the 5. daughters of Zelophead the sonne of Hephar, & of the familie of Manasses, who together with her sisters inherited al her fathers lands by partitiō as coheires or partners for want of heire male, and who was afterward maried to one of her vncles sonnes, of y^e tribe of Manasses, to the end their inheritaunce should remaine in that tribe for euer, read Mahlah, Num. 26.33.27.1.36. all.

Huldah or Holdai, holda, or Olda, signifieth the world, or a weasell, 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 y^e yeere of the 3498. fin­ding the booke of the law in the temple at the reformation thereof, sent Helkiah the priest, and Shaphane the Chaunceller with other noble 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 166] 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 167] 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 y^e high Priest or Bishop of y^e Iewes. And when Athalia her Grandmother went about cruelly to destroy the king her brothers seed by murder: God for his promise sake made to the house of Dauid, moued the heart of Iehosheba to preserue some [...]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 168] 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 169] 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 170] therefore in the place where dogges licked the blood of Naboth, euen there shall dogges licke euen thy bloud also, because thou hast shed in­nocent blood and solde thy selfe to worke wickednesse in the sight of the Lorde, &c. And also as concerning thy wife Iezabel, thus sayeth the Lorde of her: that forasmuch as she whose nature or kynd shoulde haue abhorred all tyrannie, and ben moued and inclined to all pitie, mercie, and compassion, hath contrariwise geuen and horrible example of most monstrous crueltie in womenkinde, and not onlie geuen wicked coun­sell to her husband to become a vile Idolater, and cruel murtherer: but also ben as one that geueth her selfe wholly to serue all maner of sinne: therfore the dogs shal eate her also in the field, or by the wall of her pal­lace in Iezreel, & there shall be none to burie her. With terrible words of the Prophet when Ahab heard, he rent his clothes and repented his sinnes in dust, ashes, and sackcloth, which caused the Lorde by and by to haue mercie vpon him, and to turne the euill from him vnto his sonne Iorams dayes. But as for Iezabel the holie Ghost maketh no mention that euer she blushed at the matter or once repented of her villanny: but went on stil in her Idolatry and abhominable life, during her husband Ahabs raigne, & the raigne of Ahaziah and Iehoram her two sonnes. Insomuch, as when her sonne Iehoram was sicke of wounds & an hurt that the Aramites had geuen him, God raysed vp Iehue to bee king, who being made an instrument of God to execute his foresaide iudge­ments against the house of Ahab y^e king to auenge the blood of his ser­uauntes the Prophetes and seruaunts, shed by the hand of Iezabel: He conspired against Ioram, who meeting Iehue in the fielde of Naboth the Israelite, demaunded of Iehue, saying: comest thou peacea­bly Iehue? But Iehue being furiously bent to execute Gods ven­geaunce against Ioram, and his mother Iezabel, aunsweared Io­ram, what hast thou to doe with peace? the whoredomes of thy mo­ther Iezabell, and her witchcraftes are yet in greate number: and with that Iehu shotte Ioram quite thorowe his hearte, as he fled from him, so that he fell downe dead in his chariot. And after Iehu had caused the dead corpes of Ioram to be put and cast in the field of Na­both, to fulfil the word of the Lord against Achab, whiche was nowe first accomplished in his sonne Ioram, after this iudgement of God (I say) executed vpon y^e sonne for imitating the sinnes of his father Achab & mother Iezabel: Iehu went towards Iezreel to do y^e like iudgement in reuenging of Gods cause vpon the mother Iezabel that lay there.

[Page 171]But she being of an hauty and cruell nature, persisted still in her impietie & impudencie, and fearing Gods iudgementes nothing at all, so soone as she heard of Iehues comming towardes her, because shee would still retayne her Princely state & dignitie, paynted her face, ty­red her head, & trimmed her selfe in gorgious aray: And so laying thus be paynted & bedecked, looking out of her chamber window, as Iehue entred in at the gates, she cryed out vpon him, and called him tray­tour, and reuiled him with these wordes, saying: Had Zimry peace that slew his maister Elah? 1. Kin. 16.10. as if she should haue said, can any traytour or any that riseth vp against his superior haue good successe? Noe, neither cāst thou Iehu prosper in this thine eger enterprise. But forasmuch as this was Gods determination, that Iesabel also should be dismaide, Iehu then forthwith lifted his eies to the windowe, and cri­ed aloude to her guarde and men of her chamber, & said, who is on my side, who? With that two of her own Eunuches of chief seruants loo­ked out vnto Iehu, and he said vnto them, cast her downe, & they at his cōmandement straight waies tooke her in their armes, & with such vi­olence cast her downe out of her window (as she lay vaunting her selfe and rayling against Iehu) that she was dashed all to peeces, & so mise­rably died with the fal, who being thus dead, Iehu also besprinkled her blood vpō the wall & vpō the horses, and trode her delicate corpes vnder his horses feet. Which he did by the motiō of gods spirit, that her blood should be shed, who had so often shed the blood of innocents, to be a spec­tacle and example of Gods iudgementes to all tyrauntes, oppressors, & idolatrous persecutors. And when Iehu was entred into her house and had well refreshed himselfe with meate and drinke, he beyng wil­ling yet that she shoulde haue had the honour of buriall: sayde to some of his men, Go, visit you yonder cursed woman and bury her, because she is a kings daughter. But when they came to take her vp to be bu­ried, they found no more of her body left but the scull, and the feete, and the palmes of her hands, (for the dogges had eaten the rest:) wher­of Iehu being aduertised, he thē sayd, now is y^e word of God & prophesy of Elias spoken of before, fulfilled, which sayd, In the field of Iezreel shal the dogges eate the flesh of Iezabel, & the carcas of Iezabel shal­be as doung vpon the ground in y^e field of Iezreel, so that none shall say, This is Iezabel, this was done in the yeere of the worlde 3240. And this we may see Gods iudgemēts doth & shal appeare euē in this worlde agaynst them, that suppresse his woorde and persecute his [Page 172] seruauntes. 1. Kinges 16. 31. 18.4. 13.19.2. 21. all. 2. Kinges 9. all.

Furthermore, note that God so detested for euer and euer through all ages the Idolatry and crueltie of this woman Iezabel, that the ho­lie Ghost to her perpetuall reproche and infamie, in the Reuelation ca. 2.18.20. findeth great fault with y^e minister or Angel of the church of Thiatyra, for that some among them imitating her strange religi­on, and tyranny, and both spirituall and corporall whoredome, exhor­ted them to repentance, saying thus, I know thy works, thy loue & ser­uice, faith and pacience, &c. Notwithstanding I haue a few thinges a­gainst thee, namely this, that thou sufferest the woman Iezabel, which calleth her selfe a Prophetesse, to teach & deceiue my seruants, to make them commit fornication, & to eate meate sacrificed to Idols. And I gaue her space to repent of her fornication, and she repented not: behold I will cast her into a bed & them that commit fornication with her in­to great affliction, except they repent them of their works. And I wil kill her children, that is, them that followe her wayes with death, and all the Churches shall knowe that I am he which search the reines and hearts: and I wil giue vnto euery of you according to your works. Reuel. 2. 18.20. &c.

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

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

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

She was the daughter of Leuy, borne in Egypt, & sister to Gershon, Koah & Merari, and after she became the wife of Amram (or Amara­mis after Couper) her brother Koaths sonne (which kind of marriage [Page 173] 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 174] 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 y^e Sabboth, & the Sabboth, & the eues & feasts, or solemne dayes, y^t were kept in Israel: yea she was a woman of so great chastity, vertue, & god­lines, & feared God so greatly that there was none could bring an euill report of her, but euery one gaue her their good worde.

Nowe during the time of her widowhood, it chaunced Olopher­nes the captayne of Nabuchodonozor king of Assyria, to come and be­siege the citie of 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 y^t she had, for Ozias & the other auncients of the city, & made this learned oration vnto them saying: ‘Heare me O yee Gouernours of the inhabitaunts of Bethulia, for your wordes that yee haue spoken be­fore the people this day are not right, touching this othe and promise that ye haue made & pronounced between God & you, & haue promised to deliuer the city to the enemy, vnles within these 5. daies the Lorde turne to helpe you. And now what men are yee, that yee haue tempted God this day, & set your selues in Gods steede among the children of men?’ So now you seeke the Lord almighty, but yee shall neuer know [Page 175] 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 176] 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, y^t the Lord may send vs rayne to fil our cesterns, y^t we faynte no more. Unto whō Iudith replied & said vnto Ozias & the rest of the gouernours: seeing ye know y^t 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 y^e childrē of our nation, & beseech yee God for me, y^t he wil bring my counsaile & deuise to good end. Thus haue I deuised: ye shal stand this night in the gate before the [Page 177] porte gate of Bethulia: And I wil go forth with Abra my handmaiden, and pray ye therefore vnto God, y^t he will graciously visite and remem­ber his people Israel by mine hand, and deliuer the citie from the ene­mies, within these fiue dayes that ye haue promised the people to deli­uer vp y^e citie. But as for y^e act or thing that I goe in hand withall, aske ye no questions of it, nor make further enquirie of me: for I will not declare it vnto you, till God haue finished that I doe, & till I bring you word agayne, do ye nothing els but pray, pray vnto the Lorde our God for mee. Then Ozias the prince of the people of Iuda, with the rest of the Elders, said: hoe Iudith, Go thy way in peace, the Lord God be w^t thee, & before thee, to take vengeance on our enemies. So taking their leaue of Iudith, they returned from the tent, and went from her agayne euery man to their wardes.

Nowe when the gouernours were gone their way, 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 y^e Lorde, she cried vnto the Lord w^t a loud voice, and made her humble prayers for the deliuerance of her people, saying: O Lord God of my fathers, &c. as it is in the 1. Lampe if vi [...]. page .41.

And whē she had left off to crie vnto y^e Lord, & had made an ende of al her prayer, she rose vp from the place where she had fallē downe & lien flat before y^e Lord: and called her maid Abra, & wēt down into her house, in the w^t she abode in y^e 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 y^e haire of her head, & put attire vpō it, & put on her garmēts of gladnes, wherw^t 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 w^t flowre, and w^t drie figs, & fine cakebread & cheese: al which being lapt vp together, and put in her maids lap, she went her way forth to y^e gates of the citie of Bethulia, & founde stan­ding there Ozias & the ancients of the citie, waiting her comming as [Page 178] 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 y^e 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 179] 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, y^e 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 180] 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 y^e 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 y^t God hath forbiddē thē, to eate by his lawes. Yea they haue purposed to spēd y^e holy things of their God, which he hath forbiddē thē to touch, as the first fruits of y^e wheat, & the tithes of the wine, & of the oyle which [Page 181] 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 w^t thee, where­of all the earth shall wonder, & whosoeuer shal heare thereof. For I thy handmaid feare God, & worship the God of heauen day and night. And nowe I pray thee let me remaine with thee my Lord, & let thy 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 w^t all thine armie, for there shalbe none of thē y^t shal resist thee. And I will lead thee through the mids of Iudea safly, vntil thou come before Ierusalem, & I will set thy throne in the mids thereof, and thou shalt driue them as sheepe that haue no shepheard, and there shal not so much as a dogge barke against thee. For these things haue bin spoken and declared vnto me, according to my foreknowledge, & by the prouidence of God. And for so much as God is displeased with them, he hath sent me to tell the same.

These her wordes so greatly pleased Olophernes, & all his seruants, that they marueiled much at hir wisedom, & said one to another: There is not such a womā in all y^e world, both for beauty of face, fauour in coū ­tenance, & wisdome of words. And Olophernes being far in loue w^t her beautie, said vnto Iudith, God hath done well in this, to send thee before the people, y^t thou maiest giue them into our hands, & bring destruction vpon thē y^t despise my L. Nebuchadnezer, neyther can I chuse but com­mend thee Iudith, for thou art both beautiful in thy colours, & witty in thy speech. And now forasmuch as thy promise is good, if therfore thou do as thou hast spoken, & thy God performe it vnto me: surely thy God 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 w^t y^t he cōmāded his mē to bring her in & lodge her in the tent where his treasure was laid. [Page 182] and charged them that they should prepare & appoint her diet of y^e same meates and wines from his owne table. But notwithstanding, Iu­deth tolde the king, I may not as nowe eate of thy meates and drinkes, (quoth she,) least there shoulde bee an offence founde to be committed by mee, and so I displease my God: therefore giue no charge concer­ning my dyet: for I can suffice my selfe with the thinges that I haue heere brought with mee in my scrippe and bottelles. Yea quoth O­lophernes, but what if these thinges w^t thou hast brought shoulde fayle thee, howe shoulde wee giue thee the like, for there 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 183] 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 184] his Chamberlain, shut the chamber dores and dismissed those that were present from the presence of his Lorde, and they went all to their beds, for they were all werie (because the feast had beene long) and ouer­laden with wine. So Iudith in the yeere of the worlde 3496. being left all alone in Olophernes tent, and Olophernes himselfe lying stretched along vpon his bed, all drunken and filled with wine, of very drunkennesse falling fast a sleepe: she commaunded her maide Abra to goe and stande without the tent dore and waite for her comming foorth: and so euerie bodie being gone foorth of her presence, and not one left in the chamber little or great, but her selfe and Olophernes that was fast a sleepe: she standing by his bed side, fell downe on her knees, & there secretly in her heart (her lips only a little mouing) made her praiers with teares vnto God for his helpe, & that he would streng­then her in y^t her enterprise, as appeareth in the first Lamp. Pag. 43.

And her prayers ended, she went & tooke downe his sword or fauchin hung on the post at his beds head, & drew it, & then went and tooke hold of Olophernes by the haire of his head, and beseeching God euen then in that houre to strengthen her, shee smote twise vpon his necke with all her might, & cut of his head at two blowes quite from his bodie, and rowled his dead body downe from the bed, and pulled downe the Ca­nopie frō the pillers. And immediatly she gat her forth & deliuered the head of Olophernes vnto her handmaid Abra, and bad her put it in her scrip or wallet of meat, & so they twaine went foorth together, as thogh they had gone after their accustomed maner to pray, & so passing by the host, & comming about through the valley neere vnto the gate of y^e Ci­tie of Bethulia: She cried a far off to the watchmē vpon y^e walles, say­ing: Open now the gates, for God euen our God is with vs (quoth she) & hath shewed his power yet in Israel, & his force against his enemies as he hath done euē this day. Now when the mē of the citie heard her voice, they called the elders together, & they all made hast to go downe to the gates, & ran all together both smal & great, young & old, to mee [...] her, for it was aboue their expectatiō y^t she should come so soone again. So they opened the gates & receiued her yoūg & old, & made a bone fire for a ioyful light, & stoode round about Iudith & her maide. But shee went vp into an high place & caused silence to be proclaimed, & when e­uery man now held his peace: Iudith said vnto thē with a loude voyce, O praise ye the Lord, & giue thanks vnto our God, for he hath not des­pised his people, nor taken away his mercy frō the house of Israel, nor [Page 185] forsaken them y^t put their trust in him: but in me his handmaidē, he hath performed his mercy, which he promised vnto the house of Israel. Yea by mine hand this same night hath he slaine & destroied y^e enemie of his people, & with y^t she tooke foorth the head of Olophernes out of y^e wal­let, & shewed it vnto thē, saying: Behold here the head of Olophernes y^e chiefe captain of the army of y^e Assyriās, whō the Lorde hath slaine by me his minister: and behold also the Canopie wherein he lay in his drū ­kennes, & where y^e Lord hath smittē & slaine him by the hands of mee a silie woman his minister: But as y^e Lord liueth, his angel hath kept me in my way going thither, remaining there, & cōming hither againe frō thence. And the Lord (who hath brought to passe y^t my countenāce hath deceiued him to his destructiō) hath not suffered me his handmaiden to be defiled, neither hath he cōmitted sin with me by any pollutiō or villa­ny. But without any defiling of sin or reproch hath y^e Lorde brought me his handmaidē againe vnto you, and y^t with great victory: so y^t I am escaped, and you deliuered. O therfore giue praise and thanks vnto our God euery one, for he is gracious and his mercy endureth for euer.

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

Thē said Iudith vnto thē, my brethrē heare me yet, hang this head vpō y^e highest place of your walles, & whē the Sun ariseth, take you euery mā his weapō, & go forth like valiāt mē, not as though ye would go be­side thē, but run vpō thē with violēce: and when y^e Assyriās spies your enemies see this, they shal of necessity take vp their armour, & their pety [Page 186] 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 y^e end of him y^t 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 y^e 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 187] 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 w^t 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, w^t 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 188] 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 y^e 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 y^e 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 y^t 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 y^e women: & all y^e men of Israel folowed thē in their armour, w^t 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 y^e peo­ple had giuen her, and gaue the Canopie which she had taken from his bed, for an oblation to the Lord. So the people reioyced as the vse is, by reason of the victory, for the space of three moneths, and Iudith remai­ned with them in Ierusalem by the Sanctuarie. And after this, euery one returned home to his owne house & inheritance. And Iudith went to Bethulia, & remained in her owne possession, & was for y^e time right honorably taken in all the countrey & land of Israel. Unto her vertue also was chastitie ioyned: so y^t although many desired her, yet [Page 189] she neuer knew man, nor companied w^t any all the dayes of her life, af­ter that Manasses her husband was dead, and gathered to his people. But on the high solemne feast dayes, she went out with great worship & increased more & more in honor, & waxed old in her husbands house, where when she had been a widow three yeeres & foure moneths, was become an 105. yeres old. After that she had made her maide Abra free, and distributed her goods to them y^t were neerest of her kinred, to her husband & her, she died in Bethulia, & there was most honorably buried beside her husband. Whose death the Iewes or people of Israel lamen­ted with mourning vii. daies together: & euery yeere solemnized y^e day wherin she got the victorie, as a holy day to be kept for euer amōg their fastiuall daies. And there was none y^t made the childrē of Israel any more afraid in the dayes of Iudith. nor along time after her death.

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

K

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

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

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

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

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

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

L

Lea, or Lia. signifieth painfull, or weeried.

Shee was the eldest daughter of Laban, the sonne of Nahor Abra­hams brother, and sister to Rahel, but being bleare eyed, or squint eyed, shee was nothing so faire and beautifull as her sister Rahel was: yet when her sister Rahel (for whom Iacob serued seuen yeres) should haue been giuen vnto him in marriage, y^e same night after the wedding feast kept by Rahel her father, to prefer his eldest daughter in marriage be­fore the yōgest, especially being somwhat deformed, couered his daugh­ter Leahs face with a vaile in signe of chastitie & shamefastnesse, as the maner of virgins, or young maried wiues then was, & so in the darke & in steede of her sister Rahel brought her to bed to Iacob, who lay with her, and so she preuented her sister Rahel in marriage, & became Iacobs first wife, & this was in the yeere of the worlde. 2252. And her father gaue his maid Zilpa to Leah, to be her waiting maid & seruant. Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister. But when the Lord saw that Lea was despised, & not so well be­loued of her husband Iacob as her sister was: shee in her affliction had recourse vnto God by prayer: & because children are a great cause of mutuall loue betweene man wife, he heard her prayer, and made defor­med Lea fruitfull, & faire Rahel barren; so y^t the same yeere Leah con­ceiued & bare a sonne, & called his name Ruben, saying: Because the Lord hath looked vpon my tribulation & giuen me a childe, now there­fore my husband will loue me. And the next yeere, being the yere of the world 2253. she conceiued againe & bare another sonne, & called his name Symeon, saying: because the Lord hath heard that I was hated, therefore he hath giuen me this sonne also. And in the yere 2254. shee conceiued againe the third time, & bare a sonne, & called his name Le­uy, saying; Now at this time will my husband keepe mee commpanie, because I haue borne him three sonnes. Lastly, in the yeere of the world 2255. she conceiued & bare him another sonne, & called his name Iu­dah, saying: Now, will I praise the Lord, & so she left bearing. After­ward, when she saw that for her fruitfulnes she was enuied of her bar­ren sister Rahel, & that she her selfe also now had left bearing, then shee gaue Zilpah her maid vnto her husband Iacob to wife, who bare him a sonne, & Leah called his name Gad, saying: God doth increase me with [Page 191] 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 y^e riches which God hath taken from our father is ours, and our childrens. Nowe then [Page 192] 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 y^e daugh­ter [Page 193] 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 y^e loue he bare to his mother, as appeareth. 2. Kin. 15.2.2. Chro. 11.20. 21.22. 13. 2. But after the death of her sonne Abiiam, she was de­posed by Asa her sonnes sonne 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 y^t he lacked zeale: for whereas she ought to haue dyed both by the couenant y^t he made with God, to slay man, wo­man, & childe, & also by the law of God. Deut. 13.6. Yet hee gaue place to foolish pitie, & wold seeme after a sort to satisfie y^t law. 2. Chr. 15.16.

There was also another 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 194]Moreouer, there was yet another woman called Maachah, which was the daughter of Ir or Aher, and sister to Huppim & Shuppim, & after she became the wife of Machar the sonne of Manasses, and bare vnto him two sonnes, called Peresh and Sheresh. 1. Chro. 7.12.15. 16.

Lastly, there was yet a fift woman called Maacha, which was the wife of Ieiel, the father or Prince of Gibeon, vnto whom she bare ten sonnes, Abdon, Zur, Kish, Baal, Ner, Nadab, Gador, Ahio, zechariah, Mikloth: & her sonne Ner begat Kish, which Kish begat Saul, who af­terward was y^e first king of y^e Israelites: so y^t this Maacha was y^e great grandmother of Saul, and the first woman of whose rase and stock the first king that euer was ouer the people of God, came, 1. Chro. 8.29. 9.35.

Mahalath, or Maheleth, or Malath, or Malaah, signifieth a Queere or compa­nie of singers, a Harpe, weaknesse, pardon.

She was the daughter of Ishmael, Abrahams eldest sonne, the sister of Naabaioth and one of the 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, y^t 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 y^e 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 195] 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 196] 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 197] 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 198] And thy cosin Elizabeth she hath also conceiued a sonne in her old age, and this is her sixt moneth, which was called Barren. For with God shall nothing be impossible. Then saide Mary, beholde the handmaide of the Lorde: be it vnto me according to thy worde. So the Angell being departed from her, vpon this shee prepared her selfe with speede to goe and visite her cosin Elizabeth, and comming to Hebron where her cosin dwelt, shee entred into the house of Zacharias, and saluted her cosin Elizabeth his wife: who no sooner heard the salutation of Mary, but the babe myraculously sprang in her belly, & beeing filled presently with the holy Ghoste, she cryed with a loude voice, and saide to Marie, Blessed art thou amōg womē, because y^e fruite of thy wombe is blessed: & whence cōmeth this to me that the mother of my Lorde should come to mee &c? Then Mary beleeuing all these thinges to be performed which were tolde her by the message of the Angell, with a ioyful heart and mind, made a notable song in the praise of God for his mercy to­wardes her, saying: My soule doth magnifie the Lorde, &c. as in the first Lampe of Uirginitie, Page 48. Which song being ended, she re­mained with her cosin Elizabeth about three monethes, and then re­turned home to her owne house againe to Nazareth a Citie of Galilee. Where being found with childe of the holy Ghoste as the Angell had saide, before her husband & she came together, & that her husband had taken her home vnto him. Then Ioseph her husband being a iust man, vpright, and fearing God: and therefore suspecting y^t she had cōmitted fornication before shee was betrothed vnto him, and not willing to make her a publike example, was minded to put her away secretely, and woulde neither retaine her, which by the lawe shoulde be married to another, nor by accusing her, woulde put her to open shame for her fact: But whiles he thought these thinges, beholde the Angell of the Lord appeared to him in a dreame, and by reuelation saide vnto him, Ioseph, thou sonne of Dauid, feare not to take Mary for thy wife, for that which is conceiued in her, is of the holy Ghost, and she shall bring foorth a sonne, and thou shalt call his name Iesus: for he shall saue his people from their sinnes. And all this was done that it might be ful­filled which was spoken of the Lord by the Prophet Esay, 7.14. saying: Behold, a virgin shalbe with childe & shall beare a sonne, and they shall call his name Emmanuel, which is by interpretatiō, God w^t vs. Then Ioseph being raised from sleepe, did as the Angell of the Lorde had inioyned him, and tooke his wife Marie home vnto him. But [Page 199] he knew her not till shee had brought forth her first borne sonne, nor at any time euer after.

Shortly after it chaunced that Ioseph her husbande went vp from the citie of Nazareth to the lande of Iurie, to a citie called Bethlem: and shee also being great with childe, went with him there to be taxed according to the Emperour Augustus commaundement: because they were of the house and linage of Dauid. And being forced to lie in the stable for lacke of roome in the Inne, her houre came to bee deliuered, & there (she being now about the age of xvi. yeres as it is said) brought forth Christ Iesus the sauiour of the worlde, her first begotten sonne, and wrapped him in swadling clothes, and laide him in a cratch or man­ger: because there was no other roome or conuenient place for them in the Inne: whereby appeareth her pouertie at that time, and their cruel­tie both towards her, and her babe, which woulde not pitie a woman in such a case. Which strang, or rather ioyful newes, being by Gods angel reueiled vnto the shepheards in the field, they ran with all hast to Beth­lem, and there first found both Marie and Ioseph, and the babe laid in the cratch, and when they had seene it they published it first abroad to the world, and all that heard it wondred: but Marie kept all these sayings, and pondered them in her heart. And the Shepheards returned, pray­sing God for all that they had heard & seen of our sauiour Christ. And when y^e eight day was come, they circumcised her child, & his name was called Iesus, as the angell had so named him before he was conceiued. And when the dayes of her purification, after the Law of Moses, were come, she went with her childe Iesus and her husband to Ierusalem, to present him to the Lord, and there according to her pouertie, offred two yong pigions, and a payre of turtle doues for an oblation according to the lawe, for her manchilde that was holy vnto the Lord. And when she heard olde father 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 200] 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 y^e 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 201] Mary Magdalen, which word Magdalen signi. magnified, or exalted.

Shee was the sister of Martha and Lazarus, whome Christ raysed from death, & being a very sinful woman, dwelling in Bethynia, it plea­sed God, for the comfort of al sinners to call her so to repentaunce & remorce, for her former foule & wicked life, y^t when she knew Iesus to sit at meate in one of the Pharises houses, called Symon the Leaper, she went with a boxe of very costly and sweete oyntment, called Spik­nard or Nardus in her hande: the which boxe, after she had broken it, and powred the Oyle vpon Christes head as he sat, so that it ran downe along vpon his bodye: she then fell downe also at his feete behynd him, and wept so abundantly for her sinnes, that she washed his feete with her teares, and did wipe them with the hayres of her head, and also kis­sed them, and annoynted them with that sweete oyntment: so that the house was filled with the sweete sauour and odour thereof. Which her godly facte was verye offensiue both to Iudas his Apostle, the dissem­bling traytour, and also to Symon, the ignoraunt Pharisie and mai­ster of the feast. Insomuch as Iudas hereby tooke occasion to betraye Christe. For hauing indignation against it, not for y^t he cared for the poore, because he was a theefe, and bare the bag of money that was gi­uen to the poore, he murmured and disdayned in himselfe, & sayd: why was not this oyntment solde for three hundred pence, & giuen vnto the poore? But Iesus to excuse, or rather approue and commend Maries fact, said vnto him: Let her alone, why trouble ye her? she hath wrought a good worke on me, & done that she could, comming before hand to an­noynt my body to y^e burying, & to honour my buryal withal. The poore ye haue with you alwayes, and when yee wil, yee may doe them good: but me ye shal not haue alwaies. Therfore verily I say vnto you, wher­soeuer this Ghospel shal be preached thorowe out al the world, this fact which she hath done shal be spoken of in her worthy 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 y^e great faith of y^e 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, y^e one ought him 5. hundred pence, & the other fifty, whē they had nought to pay, he [Page 202] 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 y^t time, was only vpon him. Insomuch that to acknowledge y^e great benefites which shee had receiued of him, and to shew her perseuerance in thankfulnes and knowledge of Christ, shee diligently followed Christ with Ioanna the wife of Chuza, and Susanna, and many other women, whom Christ had healed together with her of their euil spirits, and infirmities: and ministred vnto Christ of her substance. And when her sister Martha receiued Christe into her house to meate, and was cumbred about muche seruing of Christ at the table: Marie Magdalen (chusing y^e better part) sate at Iesus feete all the while and heard his preaching. Also when her brother Lazarus was dead and laide in the graue, and Iesus was comming to her sisters Marthas house to rayse Lazarus agayne to life: so soone as her sister Martha called her secretly, and tolde her that her maister Christ was comming, and asked for her, shee to declare her affection and reuerence that shee bare to Christ, arose with speede and went to meete him: and when shee was come where Iesus was and sawe him, shee fell downe at his feet, & wept, saying vnto him, Lord, if thou hadst bin here my bro­ther had not bin dead. And when Iesus saw her weepe, for very compas­sion, as one y^t felt our miseries, & suffered y^e lik, he groned in spirit, was troubled in himselfe, & wept also together w^t her for sorrow, as ye may read [Page 203] more in the storie of her sister Martha. Moreouer when Iesus suffered his passion, this Marie Magdalen with Marie the virgine and mother of Christ, and Marie the wife of Cleophas, and with other women, who had followed Iesus from Galilee to Ierusalem, ministring vnto him, first stood a farre off, and behelde howe he was crucified, and afterward came and stood by the crosse to see the ende, and when hee was taken down by Ioseph Aremathea, and wrapt in linnen clothes to be buried: shee with Marie Ioses mother sate ouer against the sepulchre, and be­helde where he shoulde be layde, and so returned home to buy and pre­pare odours and sweete oyntments to anoynt his body, and rested the Sabboath day according to the commaundement: And the morrowe after the Sabbath day, when shee came with sweete oyntmentes, very early in the morning before sunne rising to the sepulchre, thinking to haue anointed and embalmed the body of Iesus in his graue, and sawe the stone taken away from the tombe: shee with feare and great ioy at the Angelles commaundement, ranne to Peter and Iohn, and tolde them saying, they haue taken the Lord out of the sepulchre, & we knowe not where they haue laide him: But Peter and Iohn not belee­uing her words, ran both of them to the graue to trie the matter, & fin­ding her wordes true, they returned backe againe to their companies, leauing Marie standing at the graue weeping for the loue she bare vn­to Iesus. And as she wept & bowed her self to looke into y^e graue again, as one not satisfied w^t seeking Iesus her Lord, behold she saw two An­gels sitting in white clothes, who said vnto her, woman, why weepest thou? Oh quoth shee, they haue taken away my Lord, and I knowe not where they haue laid him. And turning her selfe about, shee sawe Iesus standing, but knew not y^t it was he, to whom he said: Woman, why we­pest thou? whom doest thou seeke? she supposing it had bin the gardner, said, sir, if thou hast borne him hence, tell me where thou hast laid him, & I will fet him. Thē Iesus said vnto her (Marie:) with y^t she turned her selfe, and saide vnto him, (Rabbony,) which is to say, Maister, and fell downe to the grounde to haue kissed his feete. But to withdrawe her from beeing too much addicted to his corporall presence, and to teache her to lift vp her minde by faith into heauen, where onely after his as­cention he remayneth: Iesus said vnto her, Touch me not, for I am not yet 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 204] 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 w^t neuer gaue sucke. Then shall they begin to say to the mountaynes, fall on vs, & to y^e hils couer vs. For if they do these things to a greene tree, that is, if they thus handle me being an innocent, what 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 205] vpon S. Paule & the Apostles while they were there at Rome: to whō therfore S. Paule in his Epistle to y^e Romans hath him specially com­mended by name among the rest, saying: greete Marie, which bestowed much labour on vs &c. Ro [...] 16.6. Of Marie Salome, read in Salome. Martha, signi. bitter, egging, or prouoking.

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

And whē her brother Lazarus fel sicke in Bethynia, she and her sister Marie sent word therof vnto Iesus, saying: behold, he whō thou louest is sick, come therfore & heale him. And whē Iesus, who loued Martha & Marie her sister, & Lazarus their brother heard y^t, he said, his sicknes was not vnto death, but for y^e glory of God, & therfore staid a while with his Disciples: & then when he knewe Lazarus was dead, he said to his Disciples: Our friend Lazarus sleepeth, & is dead: but I goe to wake him vp, & to raise him to life for your sakes, y^t ye may beleeue in me. So whē Martha heard that Iesus was cōming to Bethynia, toward Mar­thas house, whether many of y^e Iewes were resorted after y^e deth of La­zarus, to cōfort Martha & her sister Mary, for their brother departed, Martha went out to meete him: but Mary sat stil in y^e house. And whē Martha met Iesus, her faith being almost ouercōe by her afflictiō, she said vnto him: lord, if thou haddest bin here, my brother had not bin dead: but now I know also, y^t whatsoeuer thou askest of God, he wil giue it thee. Thē said Iesus: Thy brother shal rise again: yea (quoth Martha) I knowe y^t he shal rise againe in the resurrection at the laste day. I am (sayde Iesus) the resurrection and the lyfe, he that beleeueth in mee: yea though he were dead, yet shall he liue, and whosoeuer lyueth and beleeueth in mee, shall not dye: Beleeuest thou this? Yea, Lord, quoth Martha: I beleeue that thou art Christ, the sonn of God, [Page 206] 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 207] Mehetabel or Meetable, or Meezable, sig. how good is God, The well wor­king God.

She was the daughter of Matred, and wife of Hadad, the 7. and last king of the Edomites, that reigned before there were any kinges ouer the children of Israel, euen vntill the lyne of Dauid who first conque­red their countrey. Gen. 36.39. 1. Chro. 1.50.

Merab or Merob sig. fighting, chyding, or multiplying of the people, Ma­stry.

She was the eldest daughter of king Saule and sister to Michall Dauids wife. And when her wicked father coulde not by furie kill Da­uid, as he often attempted with his owne hand, he deuised with himself to promise Dauid to geue him this his eldest daughter Merab to wife, if he would goe to warre for him against y^e Philistines, thinking here­by no more to defile his owne handes vpon Dauid, but that the Phili­stines shoulde kill him by fight of warres, and so be made away, But ere the time came, that Dauid should inioye her, Saule her dissem­bling Father had geuen her to another man to wife named Adriel, by whom she conceiued and bare him fiue sonnes, whiche were all put to death afterward by Dauid at the request of the Gibionites, in reuenge of the iniury that Saul their Grandfather had done vnto them. 1. Sam. 14.49.18.17.19. 2. Sam. 21.8.

Michaiah or Maacha, sig. the Lords pouertie, or lowlinesse, the Lords stripe, who is the Lorde.

She was the daughter of Uriel or Abshalom the wife of Roboam, & mother of Abiiah king of Iuda, called also Maacha, as ye may reade in the story of Maacha. 1.2. Chro. 13.2

Michal or Michol, sig. who is perfect, who is all but you, who is fully appoyn­ted but you, The very goodnesse or perfectnesse or forbidding of the waters, al the water, or of all.

She was the youngest daughter of king Saul, whom because shee loued Dauid well, her father gaue vnto Dauid to be his wife: but yet with this diuelishe and hipocriticall intent, that shee might be a snare to bring him into the handes of the Philistines to be destroyed, as he be­fore had promised to geue him her sister Merab vppon the like wicked practise. But Michal loued Dauid her husband so faithfully, that her father could not haue his wicked purpose that way to take effect. For when after this marriage he had assayed to kill Dauid with his owne hand and could not. And therefore sent men of purpose to watche his [Page 208] house and to stay him there in his owne bedde: God so moueth the heart of Michal against the tyrant her father, and to fauour her husbande, that she knowing of that conspiracie went and tolde Dauid therof, say­ing: If thou saue not thy selfe this night, to morow thou shalt be slaine: wherefore to saue the life of Dauid her husband, shee let him downe at a backe windowe, that he escaped, and layde an image in his bedde, with a pillow vnder his head stuffed with Goates haire, and couered it with a cloth. And when her fathers blooddie messengers came into her house in the morning, and asked for Dauid: Michal said he was sicke, the cruell messengers thinking to haue carried Dauid bedde and all to the king, that he himselfe might slay him, as he commaunded, went into Dauids chamber, and when they came there and founde nothing els in y^e bed but a block, they were ashamed to be so mocked, & so retur­ned to Saul & told him. Then Michal being demanded of Saul wher­fore she had so derided him, and sent his enemy Dauid away, made her excuse, that if she had not let him goe, he would haue killed her: for hee so to doe had threatned her. So Dauid by her meanes and polli­cie escaped, and fled frō Saule. After this her father tooke her from Dauid, and gaue her to one Phaltiel the sonne of Laish to wife, with whom she remayned till the death of Saul. And then Dauid beeing somewhat setled in his kingdome, made truce with Abner & the house of Saul, vpon this condition, that Abner woulde bring him his wife Michal with him when he came, which condition being graunted, Da­uid sent messengers to Ishboseth Sauls sonne, saying: Deliuer mee my wife Mychal which I married for an hundred skinnes of the Phili­stines, and for whose sake I put my life so desperately in daunger. So Ishboseth as he that feared Dauid, and durst doe none other, tooke Michal away from her husbande Phaltiel, & sent her by Abner to Da­uid. And her husband Phaltiel so deerely loued her and was so loth to depart from her, that he went with her, and came weeping all y^e waye behind her for sorrow, til she came to a place called Bahurim, & there and then (being commanded by Abner so to doe) he forsooke her and returned home, and Abner brought her to Dauid to Hebron, & there left her and went his way, & so was she restored againe vnto Dauid by Abners meanes. Finally, whē Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid, it chaunced Michal to looke out at a window, & beholding y^e king her husband how he leaped & daunced before the Arke, she (like a worldling not able to [Page 209] comprehend the motions of Gods spirite that moued him, and zeale of Dauid the childe of God,) began to despise him in her heart: and mee­ting him after all thinges were done comming home to blesse and pray for his owne house, as he had done before for the people, she interrup­ted him greatly and sayd, O how glorious was the king of Israel this day, which was vncouered to day, or naked in the eyes of the maydens of his seruantes, as a foole vncouereth himselfe. But Dauid, whom no worldlie affection caused so to doe, but onely the zeale that he bare to Gods glorie, rebuked Michal his wife saying: It was before the Lorde which chose me rather then thy father and all his house, and made me ruler of his people, therefore did I play and daunce before the Lorde: yea, and I will yet be more vile then thus, and will bee lowe in myne owne sight, and of the verye same mayde seruauntes, which thou hast spoken of, shall I be had in honour. And so for thus despising and moc­king her husband Dauid the faithfull holy child & zealous seruaunt of God, the Lord plagued her with barrennes, that she neuer had childe. 1. Sam. 14.49.18.20. &c. 19.11. &c. 25.44. 2. Sam. 3.13. &c. 6.16. &c.

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

She was the daughter of Amram and Iochebed, and sister to Aaron and Moses, who in her young & Maydenly yeeres was called Aimia, or Alima, and being aboue x. yeeres old, when her brother Moses was borne, and laide in an Arke and cast into bulrushes by the riuer to bee drowned, as Pharao had cruelly commaunded: she stoode a farre of, to wit, what would become of him. And seeing Pharaos daughter called Memphetica, take him out of the water, which was in the yeere of the world 2434. she ran to her and sayd, shall I goe and call to thee a nurse of the Hebrew women to nurse the child, and she said, goe: wherevpon she went and called her owne mother Iochebed, who came and tooke Moses, & so by Gods prouidence she nursed her owne childe, whō God thus maruellously had preserued to bee a notable member of his Churche. And when her brother Moses had brought the children of Israel through y^e red sea, & king Pharao their persecutor w^t all his host was drowned therin, she being a prophetesse took a timbrel in her hād, with other womē following her in like sort, & begā ioyfully to daūce & sing y^e song y^t Moses made, which was this, Sing ye vnto the Lord, for he hath triumphed gloriously. The horse and the rider hath hee ouer­throwen in the Sea, as before in the firste Lampe pag. 1. Af­ter this she grudged against her brother Moses, which had taken an E­thiopian or woman of Inde to his wife, called Zipporah, sayinge; [Page 210] 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 211] fiue daughters and coheires of Zelohehad of the tribe of Manasses, as yee may reade in Mahlah her sisters storie. Number 26.33.27. 1.36.

Molecheth signifieth a Queene.

She was the sister of Gilead and daughter of Machir, and bare vn­to her husband three sonnes called Ishbod, Abiezer, and Mahalah. 1. Chro. 7.18.

N

Naamah or Naama,, signifieth comlinesse, fayre, beautifull, or greatly mouing affliction.

She was the daughter of Lamech and Zillah, and the sister of Tu­balkain the cunning brasier and smith, Gen. 4.22.

There was another woman called Naamah, which was an Am­monitesse & one of the wiues of king Salomon, who bare vnto him a sonne called Rehoboam, that after was king of Iuda. 1. Kings 14. 21.

Naarah or Naara, or Naari, signifieth a puzill, a damosell, striking of, or wal­king.

She was one of the two wiues of Ashur the father or Prince of Tekoa, her mates name was Heleah, and she bare vnto her husbande foure sonnes called Ahuzam, Hepher, Temeni, and Haashtari. 1. Chro. 4.36.

Naomi or Noemi, or Mara, sig. fayre, comely, or prouoking much, or greatly assu­ring, Bitter.

She was the wife of a certaine man called Elimelech, dwelling in the land of Iuda, in a citie called Bethlem, and for because of the pre­sent dearth, which was ouer all the lande of Iuda in the time that the Iudges ruled: She went with her husband, and her two sonnes called Mahlon, and Chilion, into the countrey of Moab, to soiourne, where in processe of time, her husband first, died, and her two sonnes w^t whom she remained (being married to two of the Moabitish damosels, to wit, Orphah, & Ruth) died there also. So that Naomi which had dwelt in the land of Moab ten yeeres was now left desolate, both of her husband and of her sonnes. Then Naomy hearing how the Lord had visited her countrie againe with plentie, returned from Moab homewardes a­gaine, her two daughters in lawe, Orpha and Ruth bringing her on y^e [Page 112] 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 213] and when Ruth brought home the corne and tolde her where shee had it, she praysed God and said: blessed bee hee that knew thee, and bles­sed be the Lord, for hee ceaseth not to doe good to vs that are nowe li­uing, and to our husband and children when they were aliue, and are now dead. The man Booz is neere kinne vnto vs and of our affinitie, therefore this now is my counsell vnto thee my daughter, whose rest I ought to seeke, by prouiding thee an husbande, with whom thou mayest liue quietly, that thou mayest prosper. Behold he winnow­eth Barley this night in his barne floore, wash thy selfe therefore, and annoynt thee, and put thy rayment hansomely vpon thee, and get the [...] downe to his barne, and there hyde thy selfe priuilie, and let not Bo­oz nor any other know of thee, vntill he haue left eating and drinking. And when he shall sleepe, marke the place where he layeth him down, and when he is fast a sleepe, goe priuily and vncouer his feete, and laye thee downe at his feete, and he shall tell thee what thou shalt doe. So Ruth departed & followed her counsel, & did in euery thing as Naomy had her: but whē Ruth came home againe in the morning, & Naomy perceiued y^e Booz had not taken Ruth to his wife as she hoped, shee was somewhat astonied & said, Who art thou, my daughter Ruth? & when Ruth tolde her what entertainment she had, Naomy said, sit still my daughter vntill thou know how the thing will fall out, for the man will not be in rest, vntill he haue finished y^e matter with thee this day. And as she said, so it came to passe, for y^e very same day Booz took Ruth to be his wife, by whom God gaue vnto Naomy a sonne, at whose birth y^t women said vnto Naomy: Blessed be the Lorde which hath not lefte thee this day without a kinsman, to haue a name in Israel, & to leaue a continuall posterity, & y^t shal bring thy life againe, & cherish thine old age: for thy daughter in law which loueth thee hath borne vnto him, & she is better vnto thee then seuen or many sonnes. And Naomy tooke the child & laid it in her lap, & became dry nurse vnto it, being glad y^t a sonne was borne vnto her in her olde dayes. Ruth. 1.2.3.4.

Noah or Noa, sig. stirring, or moued.

She was one of the 5. daughters & coheires of Zelophead as ye may read in Mahlas story. Num. 26.33.27.1.

O

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

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

P

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

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

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

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

Phebe sig. bright, cleere, or pure.

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

Priscilla signifieth somewhat auncient, knowing.

She was the wife of Aquila, the Iewe of Ponthus the tentmaker, [Page 215] who with her husband came from Rome to Corinth, & there dwelt: in­to whose house Paul being of y^e same occupatiō, came & lodged whiles he abode there, & wrought at his arte, & so became Pauls mistresse in y^e yeere of y^e worlds creatiō 4019. & afterward she went with her husbād and Paul to Ephesus, & there remayned behynd Paul, who went on his iourney to Hierusalem. And when Apollos y^t eloquent man came to Ephesus, and preached Christ as wel as he could, Priscilla and her husband heard his preaching, and perceiuing him not to be as yet fully instructed in y^e knowledge of Christ, tooke him home with her, & seue­rally taught him more perfectly the mysteries of the Gospel. And hee being a very eloquēt & great learned mā, disdayned not to be taught of these poore crafts mā & womā. Acts 18. Finally, she was a woman so deerly beloued of S. Paul, y^t in most of his Epistles, he made special re­membrance of them as worthy members of Christs Church. As namely in his epistle to y^e Romans, recōmended himself vnto her & her husbād, specially by name, among other woorthy godly men, & women saying: Greet Priscilla and Aquila my fellow helpers in Christ Iesus, which haue for my life layd downe their owne neck, vnto whom not I one­lye geue thankes, but also all the Churches of the Gentiles, Rom. 16. 3.4.

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

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

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

She was one of the two fauourers or chiefest mydwiues of Egypt in the tyme of Pharao that tyrant, who with her companion Shiphrah so greatly feared God, that they did not murther the male children of y^e Hebrues, as the king had commaunded them, but preserued them aliue, & made their excuse vnto the king to his contentment, for which their fact, God increased them with his blessings. Exod. 1.15.

R

Rahab or Rachab, sig. famine, a thirst, breadth, broade, enlarged, a street, a proud dame, strong making, a ruffle or tumult.

[Page 216]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 y^t 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, y^t 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 y^e two men that were hyd aboue vnder y^e flaxe, were asleepe, she ran vp vnto them where they lay, and sayd vnto them, I know that the Lord hath geuen you y^e land, & y^t 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 y^e 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 y^e 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 217] 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 y^t 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 y^t city Iericho, as the men had promised and condicioned with her.

Now shortly after when Iosua w^t his host came & besieged y^e 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 218] 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 y^t she had, because she had hid the messengers which he had sent to spie out y^t 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 y^e 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 219] fathers nephewe, who after some curtesie shewed towards her in hel­ping her to water her sheepe, kissed Rahel and tooke acquayntaunce of her, as his neere kinswoman: wherevpon she ranne and tolde her fa­ther Labā, who presently went out and fetcht Iacob home, and there af­ter intertaynment made, retayned Iacob in his seruice, where in pro­cesse Iacob fell in loue with Rahel, and offered to serue her father se­uen yeeres for her to be his wife: vnto whom Laban made as willing a promise saying, It is better that I geue her thee whiche art bone of my bones, and flesh my flesh, then that I shoulde geue her to another. So Iacob serue [...] seuen yeeres for Rahell, & they seemed vnto him but a few dayes, because he loued her. Howbeit, when the time came that she should haue beene geuen vnto Iacob, beholde her couetous father (who esteemed more the profite that he had of Iacobs seruice, then ey­ther his promise or the course of the countrey,) at night after the feast was done, went and layde his eldest daughter Leah Rahels sister in her steede in Iacobs bed, who thereby preuented Rahel, & became Iacobs first wife contrarie to his mynde. For which his dissembling when he was rebuked by Iacob, who serued for the younger and not for the el­der, he alleaged custome for his excuse saying: It was not the man­ner of the countrey to geue the yunger daughter before the elder, ther­fore if thou wilt serue me yet seuen yeeres more for the younger, I wil also geue her vnto thee for thy seruice. So Iacob being driuen for the great good will he bare to Rahell, to serue her couetous father seuen yeeres more for her, at the seuen yeeres end, she also was geuen vnto Iacob, with her mayd Bilha to be her seruaunt, and became his wife together with hir sister Lea. But Rahel was euer better beloued of her husband then Lea: Therefore when the Lord saw that, he made Rahell barren and her sister fruitfull. Now when Rahell saw that she bare Ia­cob no children, she enuyed her sister Lea, and sayd vnto Iacob her hus­band: Geue me children or els I die. Then Iacobs anger beyng with these wordes kindled against his wife Rahel, he said vnto her, Am I in Gods steed which hath withholden frō thee the fruit of thy womb? as if he should say, it is God only that maketh barrē & fruitfull, & therfore I am not in y^e fault. Behold my mayd Bilha then (quoth Rahel) & go into her, & she shal beare vpon my knees y^t I may haue children by her, & I will receiue her children on my lapp, as though they were mine own, so Rahel gaue Iacob Bilha her mayd to wife, who conceiued & bare her a sonne whose name shee called Dan, praysing God and saying: [Page 220] God hath geuen sentence on my side, and hath also hearde my voyce, and hath geuen me a sonne. Then Bilha her mayde conceiued a­gayne and bare Rahel the second sonne, whose name she called Nap­tali, then after shee had receiued this benefite of God to haue children borne vnto her (such is the arrogancie of mans nature) Rahel began to contemne her sister Lea more then before, and saide with excellent wrestling, haue I wrestled with my sister, & haue gotten the vpper hād. Afterward when shee heard that Ruben her sisters sonne, had brought home Mandrakes out of the field, she could not be quiet till she had got­ten those Mandrakes of her sister, and therfore went vnto her and said, geue me I pray thee of thy sonnes mandrakes, and thou shalt sleepe with Iacob my husband this night. So she solde her husband for the mandrakes. And within a while after Rahel hauing bin long barren, at the last, that is in the yeere of the world 2259. God remembred her, heard her and opened her wombe, or made her fruitfull: so that she con­ceiued and bare her first sonne, whose name she called Ioseph, praysing God and saying, God hath taken away my rebuke, the Lord will yet geue me another sonne. And assoone as Rahel had borne Ioseph, Ia­cob her husbande woulde no longer tarrye with her father Laban, but hauing got his wages of Gods blessing, & not of Labās deliuering was ready to depart. And when he heard how Labans children and his wiues brethren did murmure & grudge at his wages or wealth, where­with God had blessed him in Labans seruice: He called Rahel & Lea to the field vnto his flocke, & there told them of their fathers discurtesy, or rather crueltie towards him, saying: wiues, I see your fathers coun­tenance is not towards me as it was wount, and y^t he enuieth me be­cause the God whom my father worshippeth, hath blessed me. And yee know that I haue serued your father faithfully with all my might, but your father hath deceiued me, & changed my wages ten times, howbeit God suffered him not to hurt me, but hath takē away your fathers sub­stance or cattell, and geuen it me in recompence of my faithfull seruice done vnto him. Now therefore, forasmuch as yee know that the Lord hath appeared vnto me by his Angel in Bethel, and willed me to de­part out of this countrey, and returne vnto my natiue countrey where I was borne: I thinke it necessarie and conuenient for mee to doe so, as the Lorde commaunded. Then Rahel and Lea being very well content with that Iacob saide, answeared Iacob and sayde: Let vs depart hence, for we haue no more portion and inheritaunce [Page 221] 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 y^t Rahel his daugh­ter had stollen them, and therefore hee layde them to Iacobs charge. But Iacob altogether ignoraunt of such matter & guiltles, bad Laban make search for his Gods saying, search thou all y^t I haue, & with 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 y^t 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, y^t 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, y^t they might be furthest frō dāger: & whē she met her brother in lawe Esau, Rahel drew neere, & did reuerence [Page 222] 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, y^t is, the sonne of my sorrow, but his father Iacob called his name Ben­iamin, and so she died in childbed in y^e yeere of the world 2275. after that she had bin married 23. yeeres to Iacob, & shortly after y^e death of her nurse Rebecca, & was buried in y^e way to Ephrata, which is Bethlehē in y^e 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 y^e prophet Ieremy lōg after did cōpare y^e destruction & captiuity of the Iewes to y^e destructiō of the Beniamites or Israelits saying: This saith y^e 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, y^t is the Beniamites & Israelites were so destroyed y^t if Rahel the mother of Beniamin coulde haue risen againe to seeke for her children, she should haue found none remayning. Ier. 31 15. Which prophecie of Rahel & her children, was afterward fulfilled at the byrth of our sauiour Christ Iesus, when y^e cruel & blooddy tyrant king Herod renewed the sores of the Beniamites suffered long before, by causing all the young children vnder 2. yeeres old y^t were in Beth­lehem to be slaine, of purpose to kil Christ among them, but al in vain, for mauger his head Christ did & doeth raygne a king blessed foreuer. Math. 2.18.

Rebecca or Rebekah, sig. great patience, much sufferance, she that hath beene well rewarded, Gods glorie, bearing, afausone, grosse or welfauoured wenche. &c.

Shee was the daughter of Bethuell (the sonne of Milcha the [Page 223] 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 224] 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 225] childe, at y^e last, at the earnest petition & prayers of her vertuous husbād, (whom God heard) conceiued with 2. children at once, & when she felt them striue together within her wombe, she made her mone to God, sai­ing: Seeing it is so, that one shal destroy an other, why am I thus with childe? but God made her answere, saying: There are two manner of people in thy wombe, & two nations shal be deuided out of thy bowels, and the one nation shal be mightier then the other, and the elder 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 y^e heele, whose name they called Ia­cob: which two afterward became mighty men in the world. But Re­becca loued Iacob her youngest sonne better then Esaw her eldest: for Esaw had married in processe of time two wiues at once, of the daugh­ters of the Hittites, one called Iudith, y^e other Beshemath, who were a continual griefe of minde vnto her for their disobedience & rebellion. And to preferre Iacob before Esaw, she sayd vnto Iacob: Heare mee my sonne: Behold thy father is blinde, as thou knowest, & I haue heard thy father say to thy brother, goe and kill some venison, and make mee meat therof, such as I loue, that I may eate, & blesse thee before y^e Lord, afore I die. Now therfore my sonne heare my voyce, in that which I cōmaund thee: Get thee now to y^e flock, & bring me thence 2. good kids, y^t I may make pleasant meate of thē for thy father, such as he loueth, & thou shalt bring it him to eate, that he may blesse thee before his death. Which subtill dealing of Rebecca with her husband is blame worthy: because she should haue taryed til God had performed his promise made towardes Iacob the younger, and not to haue sought by this sinister meanes to preuent Esaw. Then sayd Iacob vnto her: Mother, my bro­ther Esaw is a rough man, & I am smooth: and if my father shal happē to feele me, I shal seeme vnto him, as I went about to deceiue him, & so shal I bring a curse vpō me, & not a blessing. Wel (quoth Rebecca) vpō me be thy curse my sonne, only heare my voice, & go fetch me y^t kids: so he went & fet thē vnto her, & she made pleasant meat therof, such as his father her husband loued. And when she had done: shee fet out certeine fayre cloathes of Esawes, & put thē vpon Iacob, and couered his hands and the smooth of his necke with Goates skinnes, and put the meat in Iacobs handes, to cary to his father. By which pollicie of Rebecca, Iacob gat firste his Fathers blessing, to fulfill the word of y^e Lord, who [Page 226] before had sayde to Rebecca, that the elder shoulde serue the younger. But when shee heard how Esaw her sonne threatned to kill her sonne Iacob his brother, for stealing awaye thus by subtyltie his blessing, she tolde it Iacob, saying: Thy brother Esaw threatneth to sleye thee: therefore my sonne, heare my voyce, make thee ready, and get thee to Laban my brother at Haran, and there tarye with him a while, vntyll thy brothers furye and fiercenesse be asswaged, and that his wrath bee turned awaye from thee, and hee forget the thinges which thou haste done vnto him, and then will I send and fetch thee away from thence: for why should I bee depriued of you both (by murder) in one daye? And when shee had giuen her sonne Iacob this counsaile to flye away, she wente to Isaak her husbande, to perswade him to anger for Ia­cobs departure, and sayde: I am weary of my life, for this Iudith and Bathshemath the daughters of Heath, my sonne Esaws wiues, for they continually vexe my heart with their disobedience, and therfore if my sonne Iacob should take a wife also of y^e daughters of Heath, such a one as these are, of the daughters of that lande: what good should my life 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 227] 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 y^e beginning of haruest, vntil water dropped vpon y^e people from heauen. And when it was told Da­uid what Rizpha Saules Concubine had done, to pacifie the wrath of the Lorde: Hee caused the bones of her sonnes, with the bones of Saule and Ionathas to bee carryed into the countrey of Beniamin, and there buried in the Sepulchre of Cis Saules father. 2. Sam. 3. 7.21.8. &c.

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

Shee was the sister in lawe of Orpha, a very fayre Damosel, borne in the countrey of Moab, where by chaunce shee became the wife of Mahlon, the sonne of Elimelech, and Naomy a straunger of the Isra­elites, that came out of the lande of Iuda there to soiourne. And when her husbande was dead, and her sister in lawes also, shee and her sister went to bring her olde mother Naomy then a widdowe also, on her waye, trauailing home to her owne countrey of Iuda. And when she [Page 228] 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 229] 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 y^t 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 230] 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 y^t thou shouldest giue me now in a charger y^e head of Iohn Baptist. The king then hearing her aske such a petition euen the life of such a iust man, whom he feared and 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 231] 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 232] 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 233] declare what they gaine that attempt any thing against the worde of God: Then she made her complaint vnto Abraham, & said: Thou doest me wrong, I haue giuen my maid into thy bozome, and she seeth that she hath conceiued, and I am despised in her eyes, the Lorde iudge be­tweene thee and me. Behold (quoth Abraham) thy maid is in thy hande and power, doe with her as it pleaseth thee. Then Sara dealt roughly with Hagar her maid, & was so quick & sharpe with her, that she made her run away. Neuerthelesse at the humble submission of Hagar, Sa­ra receiued her againe.

After this it pleased God to renewe his promise and couenant made with Abraham her husband, concerning the issue that he should haue of the body of Sarai his wife, whose name God then changed with her husbands, and called Sarah, that before was Sarai. And to that ende when God sent his three Angels to renew the same promise to Sarah herselfe in the plaine of Mamre, shee courteously entertained those three Angels, and made them a feast in her tent: and as she stood behind the tent dore, and heard the Angels say vnto her husband Abraham, Lo, Sarah thy wife shall haue a soone. Shee rather hauing respect to the order of nature (because she being well stricken in age, and very olde, euen fourescore and tenne yeere olde, insomuch that it ceased to be with her after the maner of women, that is past childe bearing:) Then belee­uing the promise of God, so often made and repeated, and thinking it impossible for her to haue a childe: she, I say, then laughed within her selfe, & said: Is it of a suretie y^t I shall haue a sonne? Shal I now giue my selfe to lust being old, & my Lord is old also? 1. Pet. 3.6. And when she had talked thus with her selfe, the Angel of the Lord seeing the dis­trust of Sara, at the first saide vnto her husband Abraham: wherefore did Sarah thus laugh, as though (quoth he) it were a hard thing for the Lord to performe his promise. Then she being asked the question, & re­proued for her incredulitie of the Angell, denied it, saying: I laughed not (for shee was afraide) but the Angell said, it is not so, for thou laughedst.

Afterward Sara going frō Mamre, & soiourning in y^e land of Ge­rar among the Philistines: It chanced y^t Abimelech y^e king of Gerar, hearing of her wonderful beautie, sent & tooke Sara away frō her hus­husband of purpose to haue lyen w^t her. But God whoeuer most great­ly detesteth y^e breach of marriage, by dreame or vision in y^e same night before y^t euer he had come neere her or touched her, reuealed vnto Abime. [Page 234] 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 235] heard his yrayer, and healed Abimelech, and his wife, and his maid ser­uants: so that they conceaued afterwarde and bare children, for before the Lorde had taken away from them the gift of conceauing, and shut vp euery wombe in the house of Abimelech, because of Sara Abrahams wife.

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

After this, when Sara saw and perceiued Ismael the sonne of Ha­gar her maide, as he plaied with Isaak, mocking and deriding Gods promises made to Isaak, which the Apostle to the Galathians, 4.29. calleth persecution, she complained thereof vnto Abraham, and saide: Put away, or cast out this bond maid and her sonne: for the sonne of this bond woman shall not bee heire with my sonne Isaak. Which thing was very greeuous in Abrahams sight, because hee loued Ismael. But God saide vnto Abraham, Let it not greeue thee for the childes sake, or his mother: but in all that Sara shall say vnto thee, heare her voyce, for in Isaak shall thy seede bee blessed: that is, the promised seed 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 236] 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 237] 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, y^t I also should die as y^e other vii. I should (I feare me) bring my father & mothers life (because of me) to y^e graue in sorrow, for they haue none other sonne to bury 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 238] 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 y^e truth, I haue giuen my daughter alredy in mariage to seuen men, who dyed that same night y^t they came into her. Therefore, I feare least it should chance vnto thee in like maner: No, (quoth the Angel) feare not to giue him thy daugh­ter [Page 239] 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, y^t his daugh­ter might bee maried in her owne kinred, according to the law of Mo­ses, doubted not to giue her vnto young Tobie, but said vnto him: take her then, & marry her according to the custome: for thou art her cosin, & she is thine, and God which is mercifull, make this prosperous to you both in al good things. So he called his daughter Sara, who came vn­to him, & he tooke her by the right hand, & gaue her into the right hand of Tobie for a wife vnto him, & blessed 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, y^t is to say, in the yeere of the world, 3414. Raguel with his wife Edna made a contract of ma­riage, & sealed it, to approue both their consents to the marriage of their daughter: & so after the feast praised God. And when night came, her mother Edna, at her husbands commandement, prepared another 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 y^t thou hast suffered, be of good comfort my daughter. So when she was in the chamber a bed, they brought in Tobie her husband also into her, who remembring the Angels wordes, perfumed the chamber with the liuer of the fish, which perfume, when the euill spirite had smelled, hee fled straight way into the vttermost parts of Egypt, for the Angel Ra­phael had taken hold of the Diuel Asmodeus, & bound him, & sent him into the wildernes of the higher Egypt. And after that they were both shut in, Tobias rose out of the bed, & said vnto the virgin, vp sister Sa­ra, arise, & let vs make our prayer vnto God, that hee would haue pitie on vs, to day, to morrowe, and the thirde day: for these three nightes [Page 240] 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 241] her husbandes father, olde Tobie, and where after his & her mother in lawes death, she returned againe with her husband to Ecbatan to her owne father, & there dwelt with him, while he and her mother liued, and after their death, which was in the yeere of the world 3456. she inheri­ted al their substance, & there liued, & died with her husband, before y^e 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 y^e lande of Ephraim her father, and gaue vnto them seuerall names, the one be­ing called Bethhoron the neather, the second, Bethhoron the vpper, & the third, Uzzen Sheerah after her owne name. 1. Chr. 7.24. Which cities being afterward taken & spoyled by Pharo king of Egypt, were giuen by him for a present vnto his daughter king Salomons wife: and after repaired, and fortified againe by Salomon, as appeareth. 1. King. 9.16. 2. Chro, 8.5.

Shelomith, or Selomith, Salomith, sig. a peacefull woman, or perfect, or re­compensing.

She was the daughter of Dibri, of the tribe of Dan, became wife to an Egyptian, by whom she bare a sonne, that afterward was the first y^t euer was imprisoned and stoned to death, for blaspheming of the Lord, by swearing or despiting God in a fray or mutinie, that hee made with another man of Israel: vpon which occasion, God among other, made this lawe for euer to remaine against all blasphemers, That whosoeuer curseth his God, should be punished and beare his sinne, and he that blasphemeth the name of the Lord, should bee put to death for it. But this lawe being nowe out of vse (the more is the pitie) it woundeth the heartes of the godly, to heare the blasphemers in euery place, in this wicked age of the worlde, without any publike reproofe, or penall pu­nishment inflicted by the Magistrate, so crucifie Christe againe, and rente his most precious members asunder one frō another, by rapping [Page 242] 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 y^e birth, as y^t bloody butcher king Pharao had cōmāded thē: But cōtra­riwise preserued y^e mē children still aliue: which whē y^t tyrant the king vnderstood, he sent for these two good midwiues, & rebuked thē saying: why haue ye preserued aliue y^e mē childrē cōtrary to my cōmandment? [Page 243] 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 244] 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 y^t feared God. In the same first yere that she was married, there were two Iudges made of y^e Ancients of the peo­ple, which resorted muche to her husbande Ioachims house, because hee was the most honorable of all others, and all they of the Iewes which had any thing to doe in the lawe, came thither also vnto them to haue their matters hearde and decided. These two Iudges (beeing wicked men) were so wounded with the loue of Susanna, and bur­ned so in lust towards her both at one time vnwitting one to the other, that they wist not what to doe: but neither durst tel the other his grief, nor yet for shame vtter their inordinate dotage and lust vnto her. And so on a day when they had sate long in Ioachims house about matters of the lawe, and waited for to haue their purpose on Susanna, and coulde not, they brake vp and went home to dinner. And at their returne againe togethers, the one brake to y^e other their whole minds, & appointed a time when they mighte take her alone. And when they had espied out a conuenient time y^t Susanna went into a faire garden that shee had adioyning vnto her house (as her manner was there to walke euer about noone, when her husbandes Clients were all gone home to dinner:) with two of her maidens onelie accompanying her there, to walke & wash herselfe in the heate of the day: Behold these two olde lechers hid them selues in the garden against her comming. And assoone as her maidens had shut the garden or orcharde dore, and were gone for oyle and sope for their mistres, as shee had commaun­ded them: These two wicked Elders or lecherous Iudges, who had lyen there priuilie hid vnknowen to Susanna and her maidens, like two neighing horsses came vpon her now beeing all alone, and saide: Beholde, the garden dores are nowe shut that no man can see vs, and wee burne in loue with thee: therefore consent vnto vs and lye with vs, if thou willt not, wee will beare wtinesse against thee, that a young man was in the Orchard with thee, and y^t there­fore thou sentest away thy maydens from thee, because thou wouldest [Page 245] commit adultery with him. And then Susanna sighed, and saide, A­las, I am in trouble on euery side, for if I followe your mindes, and doe the thing, it will bee my death: And if on the other side I consent not vnto you, nor doe it not, yet can I not escape your handes, Well, it is better for mee to fall into your handes without the deede doing, then to sinne in the sight of y^e Lord by doing it. And with that shee cryed out vpon them with a loude voice. And the olde lechers cryed out as fast against her, which clamour on both parties was so great, that it was hard among her seruants without, which ranne to the garden dore, and burst it open for hast, to see what the matter was. And when the seruants had heard the elders false report of Su­sanna: they beeing a little too hastie in beleeuyng so false a re­porte of their mistres, were greatly ashamed of her: for there was neuer suche a report made of Susanna before.

So on the morrowe after these two wicked Iudges full of mis­cheuous imaginations againste Susanna, came to Ioachim her husbandes house, as the manner was, and there declared the mat­ter (but most falsly) against her to her husbande, and all by wrongfull accusation to bring her to death, for spight that shee would not con­sent to their diuelishe desires. And when shee was sent for to her fathers house, where she then laye, and came accompanied with her father and mother, her children, and all her kin, to bee iudged and a­raygned before them for a breaker of wedlock, and an adultresse accor­ding to the lawe of God: shee beeing a very tender person, and mar­ueilous fayre of face, stoode before the two wicked Iudges with her face couered: But these lecherous dottards, to the end they might at the least bee satisfied with her beautie, commanded to take the vaile or cloth from her face, that they might fully behold her, & haue a full sight of her beautie, which thing being done, to the griefe of her friends, and many that stoode about her: These two wicked Iudges stood vp them selues both to be her accusers and iudges, and laying their handes vp­on the head of Susanna (who wept and looked vp to heauen, for her heart trusted in the Lorde:) They said, as we were walking alone in the garden, this woman came in with her two maides, whō shee sent a­way frō her, making fast the orchard dores after them, with y^t a young felow which there lay hid in the garden, start vp & went vnto her, & lay with her: then wee which stood in a corner of the garden, seeing this wickednesse, ranne vnto them and sawe them as they were together, [Page 246] 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 247] iudgemēt. Thou hast condemned the innocent, & hast let the guiltie go free: Albeit, the Lord sayd: the innocent and righteous shalt thou not slaye. Now then, if thou hast seene her commit this villanie, tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together? He answered: vnder a Mulbery or Lentiske tree. Now verily (quoth Daniell) thou hast lyed against thine owne head. For loe, the Angell of God hath receiued the sen­tence of God to cut thee in two. For thou art worthy of death, in that thou hast oppressed the innocent woman, contrary to the commaunde­ment of God, who sayd: The innocent and righteous, see thou slaye not: neyther shalt thou beare false witnesse against thy neighbour, and so he put him aside.

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

There was an other woman, called Susanna, in y^e time of Christ, which being a godly woman, folowed Christ & his Apostles diligētly to heare their preaching, & ministred vnto them of her substance to relieue thē, so much as laye in her power, to her perpetuall prayse, and the great shame of many, both men and women now in the time of the same gos­pell, [Page 248] 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 y^e sons of Pharao as one of her own. 1. Ki. 11.19

Talitha, signi. mayden.

She was the little daughter of Iarus, one of y^e rulars of the sinagogue, who being of the age of 12. yeeres, fel sick, & died, & was restored again afterward at y^e earnest request of her father to life by Iesus, speaking [Page 249] 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 250] (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 251] And the midwife sayde, how hast thou broken the breach vppon thee, or the separation betweene thee and thy brother, and his name was cal­led Phares: that is a parting. And afterwarde came out his brother, that had y^e red thread about his had, annd his name was called zarah, y^t is vpsproonge, or rysing, by whose monstrous byrth, the haynous sinne of incestuous adulterie in the father and mother, God would should be signified to all men. Genesis 38. all. Notwithstanding, it pleased God afterwarde, that of this Phares her sonne, Christ Iesus our Sa­uiour should bee borne, according to the fleshe: as from the stocke and line of Dauid, by Iuda, which shame our Sauiour Christ did take vp­pon him to set forth his great humilitie: who made himselfe of no re­putation in this worlde, but became a seruaunte for our sakes: yea a worme, and no man, the reproch of men, and contempte of the people, and at length suffered the most shameful & accursed death of the crosse, to him therefore of all his creatures both in heauen and earth, be ren­dred and giuen all glory, prayse and thankes for euer and euer. Amen. Mat. 1.3.

Thamar, or Tamar, the Daughter of King Dauid, borne vnto him in Ierusalem, about the eighte yeere of his reigne ther, and in the yeere of the worlde 3077. was so bewtifull a young woman, that Amnon her halfe brother fell greatly in loue with her: insomuch that because it was hard for him to doe any thing to her, and that he coulde not haue such accesse vnto her, as he would, by reason that she being a virgin was so straightly kept in her fathers house, as virgins were ac­customed in those dayes: he therfore was so sore vexed, that he fell sicke for loue of her, and wist not what to doe, vntill he brake his minde vnto his friende Ionadab, who being a subtill fellowe, and vnderstanding that he languished and pyned away for loue of his sister Tamar, hee gaue Ammon his friend this counsayl, saying: lye down in thy bed, & make thy selfe sicke, and when thy father shall come to see thee: say vnto him, I praye thee let my sister Tamar come and giue mee meate, and let her dresse meate in my sight, that I may see it, and eat it of her hand (where wee see y^t there is no enterpryse so wicked, that can lacke counsayle to further it.) So Amnon redilye followed this lewde counsayle of his friende, and wente and layde him downe vpon his bed, and made himselfe very sicke: which when king Dauid his fa­ther heard, he came to visit him: vnto whome Amnon then sayd, I pray thee O king, let Tamar my sister come, and make me a couple of cakes [Page 252] 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 253] 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 254] 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 255] come vnto him at the king her husbands commaundement. Therfore, y^e king being very angry with her, in the 3. yeere of his raigne, and in the yeere of the world 2610. called 7. Princes of Persia & Media, whi­che were of his priuie Councell together and sayde vnto them: What shall we doe vnto Queene Uashti according to the law, because she did not obey our commaundement, nor come vnto vs when we sent for her, by commission geuen to y^e Eunuches? The Memuchan one of his 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 y^e Queene, as she did: & then also the rest of the inferiour women in y^e land wil by continuance doe the same. By which occasion much despitefulnesse, and wrath shall arise, and 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 256] followed the same, and put it in execution. So that the Queene Uashti was diuorced from the king, & Hester receiued in her place: and after y^e law & statute made, y^e king sent from his court letters in diuers lāgua­ges, to publishe the same law & statute in all his prouinces, and to eue­ry people after their language, straightly charging & cōmanding y^t e­uery man should beare rule in his own house, & y^t euery wife shoulde be subiect to her husband, & at his commandement. Hester 1.9. &c.

Zebudah or zebida, sig. edowed, dowment.

She was the daughter of Pedaiah, of Rumah, & wife of Iosiah king of Iuda, and mother of Eliakim, otherwise called Ioiakim, 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 y^t proude and ambitious man Haman, who whē he was exalted by Assuerus y^e king in steed of acknowledging his change and humbling himselfe, waxed so ambitious and disdaynefull, and cru­el, that because Mordicay a Iewe woulde not doe any reuerence vnto him, he wrought all the spyte & malice he possibly coulde against him. And after that he was inuited with the king to Hesters feast, he for ioy that he was so highly in her fauour also, as he thought, went home and called for zeresh his wife, and all his friendes, and told them all, howe the king had preferred him to honour aboue other, and especially how that Hester the Queene had byd no man to her banquet but the king saue him onely: but sayeth he to his wife all this doeth nothing auayle me, nor doe me any good, so long as I see y^t malepart Iew Mordicay sit stil at the kings gate, & doe me no reuerence as I passe by.

Then zeresh his wife being a wicked woman, gaue him as wicked counsel against Mordicay, and sayd: Let them make a Gibet or a payre of gallous fiftie cubites high, and to morow speake vnto the king that Mordecay may be hanged theron. Then shalt thou goe ioyfully w^t the king vnto the Queenes banquet: which wicked aduise & counsel was no sooner geuen, but Haman her husband as speedily put it in practise, & caused a most huge paire of gallous to be made & set vp for Mordicay. But whē he came to y^e king, thinking to haue begged Mordicay to be hanged, God in y^e meane time had so wrought in y^e kings heart to pro­mote Mordicay, & that Hamā cōtrary to his expectatiō was cōmanded by y^e king to doe Mordicay al y^e honor he might, as vnto y^e kings chiefest [Page 257] friend. But whē he had done, y^e thing went so neere his heart, that he ha­sted home again very sorowful & sad, & told zeresh his wife & his friēds al y^t had befallen him quite cōtrary to his hope: thē said his wife zeresh vnto him, if Mordicay thine enemy be of y^e seed of y^e Iewes, before whō thou hast begun to fall, thou shalt not preuayle against him: but shalte surely fall before him. And as God put in the mouth of this wicked wo­man to speake, euen so indeed y^e Lords decree came to passe against her husband. For afterward he was hanged vpō the same gallous that shee caused him to make for Mordicay, together with her 7. sōnes also at one time & she her selfe turned out of house & home, & all that euer shee had confiscate & geuē to Q. Hester, as appeareth in the storie of Esther, at large. Esther 5.10.14.6.13.

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

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

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

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

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

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

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

She was one of the two wiues of Lamech, the sonne of Methusha­el, & the mother of Tubalkain, the cūning smith & brasier, & of his sister [Page 216] 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 259] 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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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.

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