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 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 shal be 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 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
The king thinking her request but reasonable most graciously by and by saide vnto her woman goe home to thy house and take no thought for thy sonnes life for I will giue a charge concerning him that none shall hurt thee nor him Yet the woman to be further satisfied said vnto the king O my Lord O king this trespasse as touching the breach of the law whiche punisheth blood with blood let it bee on mee and on my fathers house I onely will beare the blame but let the king and his throne be guiltlesse I warrant thee quoth the king if any man touch thee or thy sonne bring him to mee for if he doeth but speake against thee he shall neither speake nor touch thee any more Yet the woman subtilâ—y purposing to vrge the king to bynd his promise with an oth for more assurance sayde againe vnto the king O but I pray thee let the king remember sweare by y e Lord thy God that thou wilt not suffer many reuengers of blood to destroy least they slay my soÌ„ne And with y t the king to put her out of al doubt sware vnto her saying as the Lord liueth womaÌ„ there shal not one haire of thy sonnes head fall to the earth nor perish Then the woman hauing thus farre preuayled with the king was bold vpon this aduauntage gotten in playne speeche to open her meaning vttered in that parrable and sayd I pray thee O king nowe let thy handmaid speake a word to my Lord the king say on quoth he O wherefore then quoth she hast thou thought suche a thing against the people of God Or why doth the king as one y t is faultie speake this thing giue contrary sentence against thy sonne Absolom that thou wilt not be reconciled and bring him agayne that is banished froÌ„ thee For as thou knowest we must all dye and we are as water spilt vppon the ground which cannot be gathered vp againe neyther doth GOD spare any person yet doth he appoynt meanes not to cast out froÌ„ him the man that is expelled but hath prouided wayes as Sanctuaries to saue them oft tymes whom man iudgeth worthy death Now because the people haue made me afrayd and that I thought they woulde haue killed myne heire therfore I thine handmayd deuised this with my self Now will I goe and speake vnto the king for the life of my sonne It may be that the king wil haue pittie vpon a widowe performe the request of his handmayde for the king verely thought I is mercifull wil heare the humble sute of a widowe and deliuer his handmayde out of the hand of many reuengers of blood and of the man that woulde destroy mee together with my sonne from the inheritaunce of GOD left by his father Therefore I thine handmayde I say presuming greatly vppon thy clemencie am come to speake of these thinges vnto my Lorde the king beseeching thee that the worde of my Lord y e king may now be comfortable vnto thine handmayd giue rest vnto me for I know my Lord the king is euen as an Angell of God in hearing of good bad of great wisedome to discerne right from wrong therfore the Lord thy God be with thee The king now perceyuing her drift that it was done by the subtiltie and deuise of Ioab demanded further of the woman this question saying woman hyde not from me I pray thee the thing that I shall aske thee Is not the hand of Ioab with thee in all this And hast thou not done it by his counsell and aduise As thy soule liueth my Lorde y e king quoth she I will not turne to the right hand nor to the lefâ— from ought that my Lorde the king hath spoken or demanded for euen thy seruant Ioab indeed bad me say as I haue sayde and hath put all these wordes in the mouth of thine handmayde yea and to the intent that I should change the forme of speech by speaking rather in a parable then plainely It was thy seruaunt Ioabs onely instruction and deuise that hath done this thing but my Lord the king is wise euen according to y e wisedome of an Angel of God to vnderstand al things y t are on y e earth neither caÌ„ any hide ought froÌ„ thee So y â— king graunted the woman of Tekoah hir request caused Ioab by by to sende for Absolom from banishmeÌ„t home to his own house but partly to couer herby his fatherly affectioÌ„ partly to shew some part of iustice towards his soÌ„ne AbsoloÌ„ to please y e people he yet coÌ„manded AbsoloÌ„ to keep his house not to come to y e court for a space this was he by this womaÌ„s meanes recoÌ„ciled into his fathers fauour agayn as ye may read at large 2. SaÌ„ 14. Thebitesse In Thebez a city in Canany there was a certayn womaÌ„ who when Abimelech y â— vsurper blooddy king besieged the citye and tooke it went vp together with other men women into a stronge towre within the same citie there to saue themselues as long as they might And when Abimelech himselfe fiercely came to batter downe this Towre as he stoode harde by the doore of the same to haue set it on fire purposing to haue burnte all the people therein This woman beeing more couragious then the rest tooke vp a peece of a mylstone cast it downe from the top of the Towre which by Gods iust iudgement fell directly vpoÌ„ Abimelechs head brake his brayn pan al to peeces wherupon Abimelech perceiuing himselfe to be wouÌ„ded to death by y e haÌ„d of a silly womaÌ„ in a great furie of mynd desperate rage called hastily to his page that bare his harnesse and sayde Draw thy sword slay me y e men say not hereafter of me to my reproch behold a woman siue Abimelech And wih that his page as desperately drue out his sworde and thrust his maister quite thorow so that he presently died This God by a miserable death tooke vengeance on this tyrant euen in this life y t by the feeble hands of a weake womaÌ„ to the preseruation of his people the terrour of al tyrants that oppresse them Glory be to his immortal name therefore for euer Iudg. 9.50.53 2. Sam. 11.21 V The ten Virgins Our Sauiour Christ to teach vs that it is not sufficient for vs to haue once geuen our selues to follow him but that we must continue perseuere vnto y e end without faynting or fayling in the mydway to the end he might warne euery man to make prouision in time to watch for his sodayn comming to iudgement put forth this similitude of x. virgins in the Gospel after S. Mathew saying The kingdome of heauen shal be likened vnto x. virgins which tooke their lampes and went to meete the bridgrome to doe him honour as the manner then was And fiue of these were wise and fiue foolishe The foolishe tooke their
infidell Learne therefore to shewe goodnesse towardes your owne house that you may bee blamelesse For that is an acceptable thing before God 1 Tim. 5,8 So did that heathen King Pharao make prouision for his house against the time of dearth Gene. 41. 42 by the counsell of Ioseph Sara dealt roughly with Hagar hir hand maid for despising hir dame which forced Hagar to flie away but the angell of the Lorde comforted hir and made hir returne to hir dame againe Gene. 16.6 c. Howe friendly Saint Paule wrote to Philemon in the behalf◠of Onesimus his seruant that had runne away from Philemon exhorted him louingly to receiue him again and forgiue him al faults appeareth in his Epistle to Philemon written only for that purpose and vpon that occasion 1.10 How greatly God doth and euer hath detested the crueltie o◠masters towards their seruants it appeareth in the Prophete Esay who saith The Lorde himselfe will rise against the wicked and frowarde man and all his housholde Esay 31.2 And in the Prophets Malach. The Lord will cut off the master that doth transgresse his his holy lawe Mala. 2.12 Againe I will come néere to iudgement and bée a swift witnesse against those that oppresse the stranger wrongfully kéep backe the hirelings wages and feare not me saith y e Lord. Malach. 2.12.3.5 Yea how gréeuously God plagued both Prince and people for their crueltie towards their seruāts it may appeare if you will vouchsafe to reade the 34. Chapter of Ieremie the Prophet A righteous man regardeth the life of his cattell much more the life of his seruants but the vngodly haue cruell heartes both to the one and the other Prou. 12.10 Bée diligent to know the state of thy flock cattell looke well to thy heards for riches remaine not alwaies nor the crowne endureth for euer Pro. 27.23 For if thou be diligent to preserue y e gifts of God which he doth giue thée of his goodnes towards thée then thy hay shall grow the grasse come vp and hearbes to gather in the mountaines yea thy lambes shall beare wooll to cloath thée for thy goates thou shalt take money to maintaine thy huswiferie Thou shalt haue goats mylke enough I say to féede thée and to vphold thy housholde and to sustaine thy maidens Pro. 27.25 If thou haue cattell looke well to them and if they bée for thy profite kéepe them with thée Eccle. 7.42 Be not ashamed to set a good locke where may hands are and if thou giue any thing by nūber or waight to put all things in writing both that y t is giuen out that which is receiued againe Eccl. 42,7 Take héed of them that be of thine owne houshold and looke wisely about thée Eccle. 32.22 For a mans enemies are they of his own houshold Mich. 7.6 Mat. 10.36 Aske no counsaile of the slouthfull for any labour nor of an hyreling for the finishing of a work nor of an idle seruant for much businesse Eccle. 37.11 The fodder the whip and the burden belong vnto the asse meat correction and worke vnto thy seruant If thou set thy seruant to labour thou shalt finde rest but if thou let him goe idle hée shall séeke libertie Send him to labour therefore that he goe not idle about For idlenesse bringeth much euill Eccle. 33.23 Giue not thy seruant too much preheminence ouer those thinges which he cannot vse aright For pleasures are not comely for a foole◠much lesse for seruants to haue rule ouer their betters Prou. 19.10 Hée that delicately bringeth vp his seruant from his youth at lēgth hée will bée euen as his sonne or master Prou. 29.21 Through slouthfulnes the roofes of the house goe to decay and by y e idlenesse of the hands the house droppeth through or it rayneth into the house Therfore kéepe thy seruants euermore well occupied in some good exercise to cōmon or priuate profits Ecclesiastes 10.18 The hand of the diligent shall beare rule but the idle shall be vnder tribute Prou. 12 24. Masters ought to bée affected towards their seruants as towards their children and to loue them vnfeignedly for vertues sake as appeareth 2. Kin. 5.13 c. And as the Centurion did Mat. 8.5 The Master or Dame ought not to thinke scorne of their seruāts aduise nor to refuse their counsell if it tend to the glory of God and their profite aster the example of Pharao who followed Iosephes counsaile in prouiding corne against dearth Gen. 41.47 Of Naamā the Syrian who went washed himselfe at their request as the prophet bade him 2. King 5. 13. And of Abigail Nabals wife who with all spéede followed her seruants counsell to pacifie the wrath of Dauid conceiued against hir husband and all his houshold 1. Sam. 25.17 And of Iob who neuer contemned the iudgement or good counsaile of his seruants or maidēs neither did oppresse them nor stand in contention with them but being alwayes moued with Christian pitie towards them as hée that remembred his seruants were made of the same earth and cast in the same mould of the woman with him he alwaies vsed thē as Gods good creatures lent vnto him for his necessitie neuer either in word or déed would euer abuse thē Iob. 31.13 If thou haue a good seruant intreat him as thy brother For thou hyast néede of him as of thy selfe if thou intreat him euill and hee runne away as Hagar did from Sara wilt thou séeke him Eccle. 33.24 If thou haue a faithfull seruant let him bée vnto thée as thine owne soule For in blood hast thou gotten him so was the Centurions seruant vnto him as appeareth in that hée prayed Christ so heartily for him Mat. 8.5 For God oftentimes blesseth and prospereth the wicked for the godly seruants sake as hée did Laban for Iacobs sake Gen. 30.27 and Potipher for Iosephes sake Gen. 39.5 Saul for Dauids sake Achab for Obadias sake 1. Kin. 18.7 The master may require an oth obedience loyaltie and faithfulnesse in his businesse of his seruant So did Abraham Gen. 24.2 41. But they must not looke to bée obeyed in all their wicked and vngodly commandementes no more then Saul was obeyed of his seruants at what time hée commaunded them to kill all the Lordes Priestes 1. Sam. 22.17 Or of his Page that was commaunded to thrust him through 1. Sam. 31.4 More then Potiphars wife that commaunded Ioseph to lie with her Gen. 39.13 It is an horrible fault for the Master or mystres to entice or solicite their seruants to sinne in adulterie as Potiphars wife did hir man Ioseph Gen. 39.13 Or to eate the gaynes gotten by their seruants lying tongues as many doe in the world at this day which thing Dauid would in no wise do For hée said that that is to eate drinke the blood of their seruauntes and to make merchandize of their bodies and soules reade 2. Sam. 23.17 1. Chro. 11.19 Or to rage against the professours
of the Deuil she was first deceiued and guilty of the transgression of Gods commaundement And so consequently the beginning of sin and first entraunce of death ouer all flesh into the world She gaue also of the same fruite vnto her husband Adam and so entised him also to sinne with her And he not so much to please his wife as moued by ambition at her perswasion did eate also of the forbidden fruit Whervpon immediatly the eyes of them both being opened they knew that they were naked and began to feele their miserie but yet starting froÌ„ God as those that had no grace to seeke to him for remedie they foolishly sewed figge leaues together and made themselues breeches thereof or things to gyrde about their loynes to hyde their priuities and so hauing sinfull consciences hid themselues for shame from the presence of the Lorde God as they thought emong the trees of the garden And this fall of Adam and Eue was as some thinke vpon the tenth day of May. But the Lord God walking in the mids of the garden in the coole of the day with a mighty voyce called first vnto the maÌ„ and sayd Adam where art thou Who aunsweared Lord I heard thy voyce and was afraid because I was naked and therefore hid I my selfe Wherein his hipocrisie appeared in that he hid from God the cause of his nakednes which was the transgression of Gods commandement And the Lord saide vnto Adam who told thee that thou wast naked hast thou eaten of the tree wherof I commanded that thou shouldest not eate in no case Then Adam said the woman which thou gauest to be with me she gaue me of the tree and I did eate Where note the wickednesse and lacke of true repentaunce in Adam in that he burdened God with his fault because he had geuen him a wife which entised him to offend Then the Lorde called the woman and saide vnto her why hast thou done this And the woman Heua also in stead of confessing her fault increased it by accusing the Serpent saying The Serpent beguiled me and I did eate Thus God hauing asked the reason of the man and the woman because he would bring them to some remorce and repentaunce for their sinne that he might haue mercie vpon them if they had had the grace to confesse their follies as like Hypocrites they posted it of from one to another woulde no longer stand reasoning or debating the matter so with the Serpent because he would shewe him no compassion at all but straight cursing andâ— condemning Sathan in the Serpent he saide vnto the Serpent because thou hast done this thou art cursed aboue all cattell and aboue euerye beast of the field vpon thy bellie shalt thou goe and as a vile and contemptible beast shalt thou eate dust and filth all the dayes of thy life I wil also put enmity betweene thee meaning Sathan by whose motion and craft the serpent deceiued the woman and the woman betweene thy seede and her seede He that is Christ shall breake thine head that is the power of sinne death And thou shalt bruse his heele that is Sathan shall sting Christ and his members but not ouercome them And to comfort Adam and Eue againe by the promise of the Gospell or the blessed seede as also to punish the body of woman for the sinne which the soule should haue smarted for that the spirite hauing conceyued hope of forgiuenesse might liue by faith in Christ therefore the Lorde sayde againe vnto Eua and in her to all women I will greatelie increase thy sorrowe and thy conceptions In sorrowe shalt thou bring foorth children and thy desire shal be subiect to thine husband and hee shall rule ouer thee Also to Adam GOD sayde because thou hast obeyed the voyce of thy wife and eaten of the forbidden fruite cursed is the earth for thy sake in sorrow shalt thou eate of it all the daies of thy life Thornes also and thistles as vnnaturall fruites proceeding of the corruption of sinne shall it bring foorth vnto thee thou shalt eate the herbs of the field yea in the sweat of thy face shalt thou eate bread til thou returne to the earth for out of it wast thou taken because thou art dust to dust shalt thou returne Thus the transgression of Gods commandemeÌ„ts in Adam and Eue was y e cause that both they all mankind in them together with all other creaturs were subiect to the curse of God And then GOD deriding as it were Adams miserie wherevnto hee was fallen by ambition to Adams greate reproche sayde beholde the man is become as one of vs to knowe good and euill And nowe least he should put foorth his hande and take also of the tree of life and eate and liue for euer therefore the Lorde God hauing first made coastes of skinnes to cloath both Adam and Eua or geuen them knowledge to make themselues garmentes to couer their nakednesse he sent them foorth and cast out man and woman from the garden of Eden to till the earth whence they were taken And at the East side of the garden of Eden hee sette an Angell or Cherubin with the blade of a swoorde shaken to keepe the way of the tree of life from Adam And thus Adam Eue nowe depriued of life soft also the signes thereof Afterward Adam chaÌ„ged his wiues name and called her name Heua because she was the mother of all liuing who before was called woman mannes or Adam And Heua conceiued and bare Adam her husband three sonnes Cayn Abell and Seth and two daughters Calmana and Delbora by whom the worlde was first replenished When her first sonne Cayn was borne she greatly reioyced praised God for him and promised to offer him vnto the Lord as the first fruits of her byrth saying I haue obtayned a sonne to or by the Lorde And when after the death of Abel she coÌ„ceyued and bare another sonne she called his name Seth and praysed God also saying God hath appoynted me another seede for Abel whom his brother Cayn hath â—layne Gen. 2.3.4 Hodesh or Hodes signifieth a moneth a newelty She was one of the wiues of Shaharaim whoÌ„ he tooke after he had put away his 2. other wiues Hushim Baara which Hodesh bare vnto him diuers soÌ„nes y t became great meÌ„ in y e world as appereth 1. Chr. 8.9 Hodia or Odaia the prayse or acknowledging of the Lord. She was the sister of Naham 1. Chro. 4.19 Hoglah or Hegla signifieth her holiday cheere or wherling about She was one of the 5. daughters of Zelophead the sonne of Hephar of the familie of Manasses who together with her sisters inherited al her fathers lands by partitioÌ„ as coheires or partners for want of heire male and who was afterward maried to one of her vncles sonnes of y e tribe of Manasses to the end their inheritaunce should remaine in that tribe for euer read Mahlah Num. 26.33.27.1.36 all
Huldah or Holdai holda or Olda signifieth the world or a weasell ruâ—f She was the wife of one Shallum the sonne of Tikuah the sonne of Harhas keeper of king Iosias wardrop And being a Prophetesse dwelling in Hierusalem in the colledge or place called the house of doctrine which was neere to the temple and where the learned assembled to intreate of the scriptures the doctrine of the Prophetes Iosua the king of Iuda vpon a time that is in y e yeere of the 3498. finding the booke of the law in the temple at the reformation thereof sent Helkiah the priest and Shaphane the Chaunceller with other noble meÌ„ of his counsell vnto this womaÌ„ Hulda the Prophetesse to coÌ„mune with her and enquire of the Lorde for him and his people concerning the booke of the law so found in the temple and read before him what shoulde be done therwith And when the messengers had done their errand the Prophetesse aunsweared them saying goe tell the man that sent you to me thus saieth the Lorde God of Israel beholde I will bring euill vppon this place and vppon the inhabiters thereof euen all the words of the booke which the king of Iudah read because they haue forsaken me and haue burnt incense vnto other Gods to anger me with all the workes of their handes and mens inuentions contrary to the worde of God my wrath also shal be kindled against this place and shall not be quenched for their abhominations But to the king of Iuda who sent you to enquire of the Lord so shal yee say vnto him Thus saith the Lorde God of Israel the wordes that thou hast heard read in that booke shall come to passe but because thine heart did melt and thou hast repented and humbled thy selfe before the Lorde when thou heardest what I spake against this place against the inhabitaÌ„ts of the same how they should be destroyed and accursed and hast rent thy clothes and wept before me I haue also heard it saith the Lord. Behold therefore I will gather thee vnto thy fathers and thou shalt be put in thy graue in peace and thine eyes shal not see all the euil that I wil bring vpon this place And so the messengers departed froÌ„ the propheâ—esse told the king what she said 2. King 22.14 Hushim or Husim signifieth hasting holding peace geuen to pleasuâ—e She was one of the wiues of Shaharaim of the tribe of Beniamine who bare him two sonnes called Ahitub and Elpaal and afterwarde with her mate Baare was put away from her husband 1. Chro. 8.8 11. I Iael or Iahel signifieth a Do or ascending or going vpward a smal Deare a Roe a Hynde the match of hart and hynd beginning She was the wife of one Hebar a Kenite which was of the children of Hobab Moses father in law and being a stranger yet worshipped the true God and ioyned with Israel in all things And when Iael in the yeere of the world 2766. had heard of the great ouerthrow of Sisera and how he fled and was comming towards her tent for succour she went out and met him saying Turne in my Lord turne into me and feare not so he being come into her tent or house asked her a litle water to quench his thirst and she brought him a bottell full of mylke And when he had well drunke thereof he laide him downe to sleepe and as she was couering him with mantles and clothes he prayed her to goe and â—tand at the dore of her tent and whosoeuer doth come and aske for any manâ— say I pray thee quoth he there is no man here And so when Sisara was fast a sleepe Iael beeing thereto prouoked by Gods spirite to take reuenge vpon the enemie of his people went softly vnto him with a nayle in the one hande and a hammer in the other and smote the nayle thorow the temples of his head and nayled him fast to the ground which done she went and stoode at her tent dore and seeing Baracke pursue Sisara she went and met him saying Come goe in with me I will shew thee the man whom thou seekest and so he folowed Iael who brought him into her tent where Sisara lay dead and the nayle in his temples And then he saw that a woman had the honour and not he and knew that the prophecie of Debora was truely fulfilled which she prophesied vnto him when she sayd Baracke this iourney that thou takest vpon thee now shal not be for thy honour for the Lord shal sel Sisara into the hand of a woman who shal take away the honor of the victory froÌ„ thee as it came to passe indeed Iudg. 4.17 18. c. For which valiant act of Iaels Deborah in her song of praise highly commended praised her saying Blessed shal Iael the wife of Heber be aboue other women dwelling in tents blessed shal she be aboue other women c. as you may read in the song at large in the first Lampe pag. 3. Iudg. 5.24 Iecholiah or Iecolia Iechelia Iecelia si the profiting or pâ—wer of the Lord. She was the wife of Amaziah king of Iuda and the mother of Uzziah called also Azanah king of Iuda 2. King 15.2 2. Chro. 26.3 Iehoaddan or Ioadan or Ioiadan sig the Lordes delight the Lords pleaâ—ure the Lords good season She was the wife of Ioash king of Iuda and mother to Amaziah king of Iuda 2. King 14.2.2 Chro. 25.1 Iehoshabeath or Iehosheba or Iehosabeth Iosabeth or Iosaba sig the fulnes of the Lord the Lordes othe or the seuenth of the Lord endewed She was the daughter of king Ioram or Iehora king of Israel sister to Ahaziah wife to Iehoiada y e high Priest or Bishop of y e Iewes And when Athalia her Grandmother went about cruelly to destroy the king her brothers seed by murder God for his promise sake made to the house of Dauid moued the heart of Iehosheba to preserue some â—eÌ„nant of that stocke whervpon she went and tooke Ioash the youngest sonne of Ahaziah her brother and stole away her young nephewe froÌ„ among the kings soÌ„nes that were appoynted to bee slayne hid both â—im and his nurse in her owne bedchamber with her husbands counsel and kept him from slaughter in the chamber where the Priests did lye neere the house of the Lorde the space of sixe yeeres so that he perished not with the rest of his brethren but after became king of the land and deposed his grandmother Athalia as appeareth in the life of Athalia 2. King 11.2.2 Chro. 22.10 Iehudiiah or Iudaia Iudea or Iudaea sig praysing graunting or acknowledging the Lorde She was the second wife of Ezrah and bare vnto him three sonnes Geret the father or Prince of Gedor Hebar the Prince of Socho the 3. Iekuthiel the Prince of Zanoah 1. Chro 4.18 Iemimah or Diem sig beautifull as the day or of long life Shee was one of the three beautifull daughters of Iob which
manye tribulations was found a louer and friende of God So was Isaak so was Iacob so was Moses and all they that pleased GOD passed stedfast in fayth through manifolde troubles but they that receiued not their temptations with the feare of God but put them selues forth with impatience and murmuring against God peryshed of the destroyer and were slaine of serpentes And therefore seeing the Lorde hath not tryed vs as he did them to the examination of their hearts neyther doth hee take vengeance on vs we also should not vndertake to be reuenged for the thinges that are done vnto vs but to consider that al these punishments are farre lesse then our sinnes and misdeedes and beleeuing that this correction commeth vnto vs as to the seruants of God for our amendment and instruction and not for our destruction Thus her eloquent and godly oration being ended Ozias the chief gouernour then to her great commendation sayde vnto Iudith as followeth All that thou hast spoken thou hast spoken with a good heart and it is true and there is no man can reproue or resist thy words For it is not to day that thy wisdome is knowne but from the beginning of thy lyfe haue we knowne thy wisdome for the deuise of thine heart is good but the people for very thirst compelled vs to make that oth and promyse vnto them which we may not transgresse Therefore now pray thou for vs vnto God because thou art a holy woman fearest God y t the Lord may send vs rayne to fil our cesterns y t we faynte no more Unto whoÌ„ Iudith replied said vnto Ozias the rest of the gouernours seeing ye know y t my words are of God theÌ„ heare me proue my counsaile deuise I pray you if it be of God for I will do a thing which shal be declared in al generatioÌ„s to y e childreÌ„ of our nation beseech yee God for me y t he wil bring my counsaile deuise to good end Thus haue I deuised ye shal stand this night in the gate before the porte gate of Bethulia And I wil go forth with Abra my handmaiden and pray ye therefore vnto God y t he will graciously visite and remember his people Israel by mine hand and deliuer the citie from the enemies within these fiue dayes that ye haue promised the people to deliuer vp y e citie But as for y e act or thing that I goe in hand withall aske ye no questions of it nor make further enquirie of me for I will not declare it vnto you till God haue finished that I doe till I bring you word agayne do ye nothing els but pray pray vnto the Lorde our God for mee Then Ozias the prince of the people of Iuda with the rest of the Elders said hoe Iudith Go thy way in peace the Lord God be w t thee before thee to take vengeance on our enemies So taking their leaue of Iudith they returned from the tent and went from her agayne euery man to their wardes Nowe when the gouernours were gone their way theÌ„ Iudith went into her secret closet and there clothed her self with sackcloth strawed ashes vpon her head and fell down vpon her face before the Lord. And about the time that the incense of the euening was offered in Ierusalem in the house of y e Lorde she cried vnto the Lord w t a loud voice and made her humble prayers for the deliuerance of her people saying O Lord God of my fathers c. as it is in the 1. Lampe if viâ— page .41 And wheÌ„ she had left off to crie vnto y e Lord had made an ende of al her prayer she rose vp from the place where she had falleÌ„ downe lien flat before y e Lord and called her maid Abra weÌ„t down into her house in the w t she abode in y e sabbath daies feast daies wheÌ„ she had put off the sack or haireclothâ— layd away the garmeÌ„ts of her widowhood shee washed her body anointed her selfe with precious ointmeÌ„ts things of sweet sauour braided platted dressed y e haire of her head put attire vpoÌ„ it put on her garmeÌ„ts of gladnes wherw t she was clad during the life of Manasses her husbaÌ„d also she put on slippers vpoÌ„ her feet bracelets spanges sleeues vpon her armes eareringes and finger rings and decked her selfe brauely with all her best ornamentes and aray to allure the eyes of all men that shoulde see or beholde her which she did not for any volupâ—uousnes or pleasure of the flesh but of a right discretion vertue Then she gaue her maid Abra also a bottle of wine a pot of oyle filled a scrip w t flowre and w t drie figs fine cakebread cheese al which being lapt vp together and put in her maids lap she went her way forth to y e gates of the citie of Bethulia founde standing there Ozias the ancients of the citie waiting her comming as shee had before counselled them Who seeing Iudith thus gorgiouslye attyred and chaunged they as men astonished merueyled greatly at her wonderfull beautie for the Lorde had encreased her farenesse and giuen her a speciall beautie so that shee was exceeding amiable and well fauoured in all mens eyes and they asking no questions at her but making their prayer vnto God for her let her goe saying The Lord God of our fathers giue thee grace and fauour and with his power performe accomplish all the deuices and enterprises of thine heart to the glorie of the children of Israell and to the exaltation of Ierusalem that Ierusalem I say may reioyce ouer thee and that thy name may bee in the number of the holy righteous And all they that were there afterwardes saide with one voyce So be it Then after their prayer ended Iudith saide to Ozias Commande the gates of the citie to bee opened vnto mee that I may goe foorth to accomplishe the thinges whiche you haue spoken vnto mee So the gates being opened at her request shee tooke her leaue of the people and with her maide Abra wente out in the night the people still persisting in heartie prayer for her and beseeching the Lorde to bee her defence and well to performe the deuice of her heart that they myght safely and ioyfully receiue her presence agayne and so committing her to God shutte the gates and looked ouer the walles after her so longe as they coulde see her And as she was gone past the mountaynes and kept her way straite in the valley it happened that about the spring of the day the first watch and spies of the Assyrians mette with her and tooke her and asked her saying of what people art thou and whence commest thou or whether goest thou And Iudith answered I am a woman or daughter of the Hebrewes and am fled from them I know they shall bee giuen you to be spoyled and consumed
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 circumcyâ—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 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 destructioÌ„ 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 theÌ„ 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 that thou hast loued cleanlinesse and chastitie and hast knowen no maÌ„ 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 theÌ„ 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
Lampes but tooke no oyle with them but the wise tooke oyle in their vessels with their Lampes nowe whiles the bridegroome tarried long all slumbered and slept at midnight there was a crye made saying behold the bridegrome commeth goe out to meete him Then al these virgins arose and trimmed their Lampes the foolish sayd to y e wise giue vs of your oyle for our Lampes are out quēched but the wise aunswered saying we feare least there will not bee ynough for vs and you too but goe you rather to them that sell and buy for your selues And whiles they went to buy beholde the bridegroome came in the meane while and they that were ready went with him to y e wedding and the gate was shut Afterwarde came also the other Uirgins saying Lord Lord open to vs but he answered and sayd verily I say vnto you I know you not watch therefore and let your loynes be girt about and your Lampes burning yea take heed watch praye for ye know neither the yeere day time nor houre when the sonne of man wil come to iudgement watch therefore I say watch pray Mat. 25.1 c. Luke 12.34 The names liues and actes of certaine other women not mencioned in Scripture but gathered out of the third booke of Machabees and Iosephus and other autentical Authors worthy to be read of all godly men and women for the affinitie they haue with some part of the Scripture ALexandra called also Cassandra was the daughter of Priamus and the wife of Alexāder king of the Iewes who in the 27. yeere of his raigne which was the third of his sicknes made an expedition into the land of Moab against a certaine citie called Ragaba to get it by force At which time because he was very sick weake his wife Alexandra the Queene like an honest and louing wife went with him fearing least he should dye by the way And as hee encamped himselfe against the citie and vrged it sore with assaultes his sicknesse increased vpon him more and more Wherfore his wife perceiuing y t he was like to die wept bitterly before him and sayde To whom shal I be so bold as to shew my face when thou art once dead seeyng thou hast wrought such mischiefe against the Pharisies whom all the lande fauoureth and following their traditions obey their institutions If they shal be disposed to wreek thēselues vpon me thy young children for that you in your merrie mood did hang vpon the gallous 800. of y e chiefe Pharisies in Ierusalem they shall haue ayde of all that dwell in the land The king answered weepe not nor shew any resemblance of pensiuenesse I will tell thee what thou shalt doe and if thou wilt followe my councell thou shalt prosper and raigne thou and thy children as thou wouldest desire Be it that I die there is no man in the worlde need knowe thereof tell thou euery man therefore that aske for mee that I am sicke and will not that any man come at me In the meane while annoynt season me with balmes fight with a courage against this citie till thou winne it and then returne to Ierusalem with ioye and beware thou put on no mourning apparrell nor weepe but bring bring me into Ierusalem and lay me vppon a bedde like a sicke man and after call together the chiefe of y e Pharisies bring thē where I am speake vnto them gently in this sort Alexander hath been euer your enemy I know it very well wherefore take him if ye list cast him into the fire or to the dogges or burie him it shal be at your choyse I know well they are pitiful men so ful of mercie that they will burie me honourably and shall appoynt some one of my sonnes whom they like best to be king The Queene did therefore as she was instructed of the king And when she had wonne Ragaba shee ioyfully returned to Ierusalem after that gathered togeather the elders of the Pharisies and spake to thē as the king had aduised her The Pharisies hearing that the king was dead and that his bodie was in their handes to doe withall what they list they aunsweared the Queene God forbid wee shoulde doe this vnto our Lorde the annoynted of GOD. Hee was the king and high Priest what though he were a sinner yet his death shal be an expiatiō for him of all his iniquities Therfore we will bewayle him mourne for him yea we will carrie his coffin our selues vppon our neckes burie him as it becommeth a kings Maiesty and so they did The time that he raigned was xxvii yeeres After him raigned his wife Alexandra in his steede for the Pharisies after they had finished the seuenth day of the mourning they committed the kingdome vnto her Shee had two sonnes by the king the elder was called Hircanus the other Aristobulus Hircanus was a iust man and a righteous but Aristobulus was the warriar and a man of prowesse Besides that of a familier and louing countenaunce hee fauoured also the learned men and followed their instruction But Hircanus his elder brother loued the Pharisies On a tyme therefore when the Queene sate in the throne of her kingdome shee called the Auncientes of the Pharisies before her honoured them and commaunded to release and sette at libertie all suche Pharisies as the king her husbande and her father in lawe had cast in prison and taking the Pharisies by the handes shee commaunded all Israell to obey their ordinaunces Then made shee Hircanus her sonne high Priest and Aristobulus Liefetenaunt of the warres She sent also to all the landes that her husbande and father in lawe Hircanus had subdued and demaunded the noble mens sonnes for the pledges whiche shee kept in Ierusalem So the Lorde gaue vnto the Queene quietnesse from all that were vnder hir subiection shee gaue also the Pharisies authoritye ouer the learned sorte putting them into their handes to order at their pleasure Whereuppon straight wayes they founde one Dogrus a greate manne amongest the learned sorte whome they slewe and muche people besides of the Auncientes of that sect so that the Sectaryes were in greate distresse They gathered themselues together therefore and came to Aristobulus the Liefetenaunt of the warres and with him they came to the Queene saying vnto her Thou knowest the enmitye that is betweene vs and the Pharisies whiche hate thy husbande and father in lawe yea and thy children also Wee were his men of warre that went with him in all his affayres and ayded him nowe thou hast geuen vs into their handes to bee murdered and banished out of the lande What will Hartam king of Arabia doe when hee heareth this that wee shall forsake thee Hee will come and reuenge him of all the battell that thy husbande fought against him Yea the Pharisies will take his parte and deliuer thee and thy children into his handes that there shall not bee left vnto
the seditious our enemies preuaile without in the Towne are fires burninges and ruines of houses famine pestilence spoyling and destroying so that I cannot feede thee my sonne Nowe therefore my sonne if I shoulde die for hunger to whome shoulde I leaue thee being yet a childe I hoped once that whē thou shouldest come to mans state thou shouldest haue susteined mine age with meate drinke and cloth and after when I shoulde die to bury mee honourablie like as I was minded to burie thee if thou shouldest haue died before mee But nowe my sonne thou art as good as dead alreadie For I haue no meate to bring thee vp with all because of this great famine and crueltie of the enemies both within and without If thou shouldest die nowe amongst other thou shouldest haue no good nor honourable tombe as I woulde wishe thee Wherefore I haue thought good to chuse thee a sepulchre euen myne owne bodie least thou shouldest die and dogges eate thee in the streets I will therefore bee thy graue and thou shalt bee my foode And for that that if thou hadst liued and growne to mans state thou oughtest by right to haue nourished mee Nowe feede mee with thy fleshe and with it susteyne mine age before that famine deuoure thee and thy body bee consumed Render therefore vnto thy mother that whiche shee gaue vnto thee for thou camest of her and thou shalt returne into her For I will bring thee into the selfe same shape in the which the breath of life was breathed into thy nostrelles Forasmuch as thou art my welbeloued sonne whom I haue loued alwayes withall my strength bee therefore meate for thy mother an ignominie and reproch to the Sedicious that by violence haue taken away our foode Wherefore my sonne heare my voyce and sustayne my soule and my life and goe to thy ende that is determined for thee by my handes thy lotte bee in the garden of Eden and Paradise bee thou meate for mee and a rebuke and shame to the Seditious that they may bee compelled to say Lo a woman hath killed her sonne and hath eaten him So when shee had thus spoken to her sonne shee tooke the child and turnyng her face away least shee shoulde see him dye shee killed him with a swoorde and after cutte his bodie into certayne peeces whereof some shee roasted some shee sodde and when shee had eaten of them shee layd vp the rest to keepe The sauour of the fleshe rosted when it came out into the streetes to the people they sayde one to another see here is a smell of rostmeate Which thing came to the knowledge of the sedicious at length who went into the house of the woman and spake roughly vnto her why shouldest thou haue meate to liue with and wee die for hunger The woman then made them an answere and sayde vnto them Bee not displeased I beseeche you with your handmaide for this for you shall see I haue reserued part for you Sitte you downe therefore and I will bring it you that you may taste thereof for it is very good meate And by and by shee layd the table and set before them part of the childes fleshe saying Eate I pray you heere is a childes hande see heere his foote and other partes and neuer reporte that it is any other womans childe but mine owne onely sonne that yee knewe with mee him I bare and also haue eaten part and parte I haue kept for you Which when shee had spoken shee burst out and wept saying Oh my sonne my sonne how sweete wast thou to mee whiles thou yet liuedst and nowe at thy death also thou art sweeter to mee then honie For thou haste not onely fedde me in this most grieuous famine but thou hast defended mee from the wrath of the sedicious wherewith they were incensed towardes mee when the smell of the meate brought them into my house Nowe therefore are they become my friendes for they sit at my table and I haue made them a feast with thy fleshe After shee turned her to the seditious and badde them eate and satisfie them selues For why saide shee shoulde yee abhorre my meate which I haue set before you I haue satisfied my self therewith swhy therfore do you not eate of the flesh of my sonne Tast and see how weete my sonnes fleshe is I dare say you will say it is good meate What needeth pitie Ought yee to bee more moued therewith then a woman If yee will in no wise eate of the sacrifice of my sonne when as I haue eaten thereof mee selfe shall not this bee a shame for you that I shoulde haue better heart and greater courage then you Beholde I haue prepared a fayre table for you most valiant men why eate ye not Is it not a good feast that I haue drest for you and it was your will that I shoulde make you this feast It had been my part rather to haue been mooued with pitie of my sonne then yours and howe chanceth it therfore y t ye are more mercifull then I are not ye they that spoyled my house and left me no kinde of foode for mee and my sonne are not yee they that constrayned mee to make you this feast notwithstanding the great hunger that I haue why then eate yee not thereof when as yee were the authours and the causers that I did this deede The Iewes hearing this matter were wonderfully smitten into saddenesse Yea euen the gouernours of the Seditious beganne to stoupe when they heard of this so that they all in a maner desired death they were so amazed at this horrible acte Many therefore of the common people stale out in the night foorth of Hierusalem with all their substaunce to the Romanes campe and shewed Titus of this who wept thereat and was sory for the matter exceedingly holding vp his handes to heauen and crying Thou Lorde God of the worlde God of this house to whome all secretes are knowen whiche also knowest my heart that I came not against the Citie as desirous of warres but rather of peace which I euer offered them but yet the Citizens thereof euer more refused it although I oftentimes intreated them And when they destroyed one another by their ciuill discention I woulde haue deliuered them but I founde them alwayes like most fierce and cruell beastes nothing sparing them selues And this mischiefe is come nowe so farre that a woman hath eaten her owne fleshe being driuen therevnto by most extreeme necessitie I haue hearde and my forefathers haue tolde mee all the power that thou hast exercised in times past towardes them and their fathers howe thy name dwelt amongst them c. And nowe Lorde God c. if so bee thou wilt not deliuer this people into my handes I will gette mee hence from these most wicked men and flie away to saue my life least I also perishe in their sinnes when thou shalt ouerthrowe them as thou diddest Sodome and Gomorre c. For
Eccles. 33 18. Be not ashamed to set a good locke where an euill wife is and to locke vp things where manie hands are Eccles. 42 6. Kéepe the doores of thy mouth from hir that lieth in thy bosome Mich. 7 5. That is be not hastie to reueale secrets vnto thy wife least others plowing with thy heifer as the Philistines did with Dalila Samsons wife vnto whom at hir dissembling teares and impudent importunacie he disclosed his riddle reape the fruits of thy wished haruest and so turne thée to wrath and displeasure as it did him Read Iudg. 14. The husband hath power by Gods lawe to approoue or disapprooue breake or disalow of euerie oth bond promise contract or vow that his wife shall make during couerture yea though it be a vow betwéene God and hir of mortification by abstinence to humble hir soule or of anie other bodilie exercises much more anie promise bond or contract made betwéene hir and others and that bicause she is in subiection vnto hir husband and can performe nothing without his consent Neuerthelesse if the husband hearing of his wiues vows and bonds hold his peace and saie nothing against it nor warne not his wife the selfe same daie that he hath first notice of hir vowes so made then his silence shall establish all hir vowes and bonds which she hath made and confirme them to be good both against himselfe and his wife But if at any time after the husband speake against it and breake that vow by shewing himselfe altogither vnwilling and vnpleased therewith then shall it be void and of none effect and he shall beare hir iniquitie and the sinne and offence for the breach thereof shall be imputed to the husband and not to the wife Numb 30. Of anger and frowardnesse GOdlie and zealous anger in the husband towards the wife is lawfull and ought not to be counted frowardnesse in him especiallie when it is to prefer the glorie and worship of God For that is to be angrie and sinne not so was Iacob angrie with Rahel and reprooued hir follie as you may read Gen. 30. in the storie of Rahel So also was Dauid with Michol as you may sée in hir storie 2. Sam. 6. and diuers others But godlinesse doth require that the husband ought not for euerie light occasion or by anie vngodlie meanes to trouble disquiet or vexe his wife nor to take anie mo wiues beside hir For that was a thing hatefull and detestable euen among the heathen as you may read in Labans couenant with Iacob concerning the good vsing and intreating of his two daughters Gen. 31. And Ednas exhortation to Tobie 10 12. For he that troubleth his owne flesh or dealeth frowardlie with his wife is to be reputed a cruell man saith Salomon Prou. 17 11. He that vpbraideth his wife or déere friend especiallie in the presence of other breaketh friendship and the bond of amitie Eccles. 22 verse 20. That man is said to abound in sinne whose angrie mind towards his wife is hot as fire that cannot be quenched till it be consumed as you may read afterward Eccles. 23 16. Loue thy wife as thy selfe For if ye bite and deuoure one another take héed least ye be consumed one of another Gal. 5 14. Beare ye one anothers burden and that with the spirit of méekenesse considering thy selfe least thou also be tempted Gal. 6 1. Husbands loue your wiues be not bitter vnto them Col. 3 19. Ye husbands dwell with your wiues as men of knowledge by neither kéeping them too straight nor giuing them too much libertie but giuing honour vnto them as vnto the weaker vessels in taking care and prouiding for their necessities and in liuing quietlie one with an other euen as they that are heires togither of the grace of life that your praiers be not interrupted For you can not praie well as yée ought when ye are at strife and dissention one with the other 1. Pet. 3 verse 7. Use thy selfe to liue ioifullie and quietlie with thy wife which God hath giuen thée vnder the sunne and whom thou louest all the daies of thy life which is but vanitie For this is thy portion in this life of all thy labour Eccles. 9 8. Thrée things reioice me saith God and by them am I beautified before God and men that is to saie the vnitie of brethren the loue of neighbours and a man and his wife that agrée well togither Eccl. 25. Such husbands as were frowardlie and vnreuerentlie handeled and intreated by their wiues were these Abraham of Sara Iacob of Rebecca Moses of Zipporah Samson of Dalila Tobie of Anna Achab of Iezabel Nabal of Abigael c. As you may read in their seuerall stories Gen. 16 30 18. Iudg. 14 c. Of gelousie THis is the lawe of gelousie when a wife turneth from hir husband and is defiled by another man or when a man is mooued with a gelous mind and is gelous ouer his wife then shall he bring his wife before the Lord vnto the priest and the priest shall doo to hir according to the lawe of gelousie and the man shall be frée from sinne but his wife shall beare hir iniquitie which prooueth that by Gods lawe the man might accuse his wife of incontinencie and not be reprooued therfore although it be not true Read more in wiues dutie Numb 5 11 c. Deut. 22. Gelousie is the rage of a man therefore he will not spare in the daie of vengeance Prou. 33 34. Be not gelous ouer the wife of thy bosome that she shew not some shrewd point and least thou teach hir an euill lesson against thy selfe Eccles. 9 1. Aske no counsell of thy wife touching hir of whom she is gelous Eccles. 37 11. Of loue and hate ALthough children be a great cause of mutuall loue betwéene the husband and the wife bicause they are the gift of God and fruits of mariage yet the husband ought not to despise his wife though she be barren but alwaies to loue cherish and comfort hir with swéet words and doo hir all the good he can after the example of these godlie men Abraham Isaac Iacob Elcana Dauid Iob c. Who most intirelie loued their wiues whether they were barren or fruitfull and when they perceiued them to be at anie time troubled or disquieted deale by gentle spéeches with them and godlie intreatie louinglie comfort and reléeue them patientlie enduring all troubles praieng vnto God hartilie for them to quiet them and to make them fruitfull as you may read in the seuerall stories of Sara Rebecca c. Gen. 24,6 33,2 1. Sam. 1,8 We read of Palthiel that he so intirelie loued Milcha that he went after hir wéeping like a child for griefe that she was caried awaie to hir husband Dauid 2. Sam. 3 16. A man loueth his owne father which hath nourished him and his owne countrie and is ioined with his wife and for the woman he ieopardeth his life and neither remembreth
of gelousie and for a remembrance calling the sinne to mind and making it knowne and not purging it And the priest shall bring hir and set hir before the Lord. Then the priest shall take the holie water of purification or sprinkeling in an earthen vessell and of the dust that is in the floore of the tabernacle shall he take and put it into the water After the priest shall set the woman before the Lord and vncouer the womans head and put the offering of the memoriall in hir hands which is the gelousie offering and the priest shall haue bitter and cursed water in his hand to declare that she is accursed and turned to destruction if she be found faultie And the priest shall charge hir by an oth and saie vnto the woman If no man haue lien with thée neither thou hast turned to vncleannesse from thine husband be frée from this bitter and cursed water but if thou hast turned from thine husband and so art defiled and some man haue lien with thée besides thine husband then the priest shall charge the woman with an oth of cursing and saie The Lord make thée to be accursed and detestable for the oth among the people and the Lord cause thy thigh to rot and thy bellie to swell and that this cursed water may go into thy bowels to cause thy bellie to swell and thy thigh to rot both bicause thou hast committed so heinous a fact and forsworne thy selfe in dooing the same And the wife shall answer Amen Amen that is be it so as thou wishest After the priest shall write these curses in a booke and shall blot them out with the bitter water and wash those curses which are written into the water in the vessell and shall cause the woman to drinke the bitter and cursed water and the cursed water turned into bitternesse shall enter into hir Then the priest shall take the gelousie offering out of the womans hand and shall shake the offering before the Lord and offer it vpon the altar And the priest shall take an handfull of the offering for a memoriall thereof and burne it vpon the altar where the incense was offered and afterward make the woman drinke this water So when he hath made hir drinke the water if shée be defiled and haue trespassed against hir husband then shall the cursed water turned into bitternesse enter into hir and hir bellie shall swell and hir thigh shall rot and the woman shall be accursed among hir peoople But if the woman be not defiled but be cleane she shall bée frée and shall conceiue and beare This is the lawe of gelousie when a wife turneth from hir husband and is defiled c. And the man shall be frée from sinne but the woman being found giltie shall beare hir iniquitie so that you sée the man might accuse his wife and not be reprooued by Gods lawe Numb 5 verse 12 c. The woman shall not weare that which perteineth to the man neither shall the man put on womans apparell For all that doo so are abhomination vnto the Lord and alter the order of nature to despite God as it were Deut. 22 5. When two men fight or striue togither if the wife of the one come néere for to rid hir husband out of the hands of him that smiteth him and put foorth hir hand and take him that smiteth hir husband by the priuie members then shalt thou cut off hir hand thine eie shall not spare hir Which lawe of God importeth that godlie shamefastnesse is to be preserued For it is an horrible thing to sée women past shame Deut. 25 verse 11. If a woman that hath an husband either by open vow or solemne promise pronounce ought with hir lips wherwith she bindeth hir selfe to mortifie hir selfe by abstinence or other bodilie exercise if hir husband heare it and hold his peace concerning hir the same daie he heareth it then hir vow shall stand and hir bonds wherewith she hath bound hir selfe shall remaine in effect but if hir husband disalow hir the same daie that he heareth it then shall he make hir vow bond promise and that she hath pronounced with hir lips and bound hir selfe of none effect and the Lord will forgiue hir For she is in subiection of hir husband and can performe nothing without his consent during couerture Read more in the chapter Num. 30 7 c. Unto the maried I command not I but the Lord let not the wife depart from hir husband but and if she depart let hir remaine vnmaried or be reconciled vnto hir husband and let not the husband put awaie his wife saue for whooredome But to the remnant I speake and not the Lord If anie brother haue a wife that beléeueth not if she be content to dwell with him let him not forsake hir And the woman which hath an husband that beléeueth not if he be content to dwell with hir let hir not forsake him For the vnbeléeuing husband is sanctified by the beléeuing wife and the vnbeléeuing wife is sanctified by the beléeuing husband else were your children vncleane but now are they holie But if the vnbeléeuing depart let him depart A brother or a sister is not in subiection in such things but God hath called vs in peace For what knowest thou O wife whether thou shalt saue thine husband Or what knowest thou O man whether thou shalt saue thy wife c. 1. Cor. 7 10,11 c. The wife which is in subiection to a man is bound by the lawe of matrimonie to cleaue inseparablie vnto hir husband while he liueth but if he be dead she is deliuered from the lawe of the man and at libertie to marie whom she will in the Lord as ye may read more in diuorcement and second mariages Rom. 7 2. 1. Cor. 7 39. Read more of the wiues dutie c. In Uirginitie Mothers and mistresse dutie Praise and dispraise of women Threatnings against women Widowes Diuorcement and Second mariages Liues and stories of women That the wife ought to be sorie for hir husbands trouble and séeke by counsell and all godlie meanes to comfort him and preuent those euils hanging ouer his head we haue example in the two wiues of Lamech as ye may read in their liues Gen. 4 23. In Michal Esaie 19,11 In Abigael Esaie 25. In Ieroboams wife 1. King 14,2 Yea and in respect of hir husband though to a wicked end in wicked Iâ—zabel 1. King 21,5 2. King 9,30 In Cleopatra Dan. 11,17 And in Pilats wife Matth. 27 19. The dutie of mothers and parents towards their children THE mother ought not to baptise hir owne children For though Zipporah circumcised hir owne sonne as forced so to doo to please God and turne awaie his wrath then conceiued against hir husband Moses whom for neglecting so necessarie a sacrament the Lord had smitten with sicknesse almost to death so that he could not doo it and the Lord euen then required it to be
done yet for because this was an extraordinarie and particular act in hir therefore it is no generall example for another to followe or for anie other woman to baptise hir children Read Exo. 4,24,25 1. Macc. 1 verse 63. The mother may giue the name to hir child that is to be christened as well as the father For so did Elizabeth the wife of Zacharie and mother to Iohn Baptist. Luk. 1,60 And manie other women in scripture as Hanna who named hir sonne Samuel 1. Sam. 1 20. Rahel and Leah Gen. 30,6,8 c. It is the mothers dutie especiallie to nurse hir owne children after the good example of old mother Sara Gen. 21â—7 Of Hanna 1. Sam. 1 23. Of the virgin Marie Luke 2,7,16 11,27 And when thâ— daies of hir purification are accomplished by the old lawe she was to bring hir child to the Church there to present it to the Lorde by prayer and to offer hir oblation of thankesgiuing and prayse vnto God for it that it may be holy vnto him So did Hanna the virgin Marie c. Luke 2.22 The tender heart that the mother shoulde beare vnto hir litle childe or infant ought not to sée it to perish vnder hir hande for want of sustinaÌ„ce as Hagar did GeÌ„ 21.14.15 read Iochabds storie Exo. 2.3 Yet the mother ought so farre forth to tender and loue hir child that in benefiting it shée vse not any vnlawful meanes to tempt God as did Rebecca Gen. 27.9 It is the parents duetie to pray heartily and often for their children both in sickenesse and in health and also to praise and laude God for them as his giftes For so did Eua Gen. 4.1 Abraham for Ismael Gen. 17.18 Sara Gen. 21.6 Manoah Iudg. 13.8 Dauid Hanna 1. Sam. 2. all Zacharie Luk. 16 8â— the virgin Mary Luk. 1.46 and diuers other both men and women in the old newe TestameÌ„t Math. 15.22 Mark 7.14 It is the duetie of parents to blesse their children and wish them al good a paterne whereof they haue in Gene. cap. 48.15.20 Iacob Numb 6.24 It is the mothers office as well as the fathers to instruct hir children with preceptes good doctrine so did Bethshiba teach her sonne Salomon Prouer. 31.1 as you may reade in hir story The mother that hath a diseased or sicke childe ought first with the woman of Canaan and Dauid the Shunamatesse c. to carrie it to Christ to be cured Math. 15.22 1. Sam. 12.16.2 King 4.18 The mother ought not to aske preheminence at Gods hande for hir children as did the mother of Zebedyes sonnes Math. 20.20 No small sorowes gréeues crosses and aduersities doe peerce the heartes and accompany the bodies and mindes of a naturall louing mother for their children as may appeare in the blessed virgin Mary Hagar c. Iocabed Exod. 2.3 Luke 2.35.41 Gen. 21.16,17 c read after Eccle. 42. The mother ought to comfort hir sorowfull childe with swéete words and to wipe their teares off from the eyes of their daughters that are afflicted so did Edna to hir daughter Sara Tob. 7.17 The parents of Susanna c. Can a mother forget hir chylde that she bare and not haue compassion on the sonne of hir wombe Esai 49.15 No Rachel can not chuse but weepe and take on for hir children neither can shée be comforted if they be not aliue Iere. 31.15 Math. 2. 18. Wretched is the state of that mother that is forced to curse complaine and findeth fault with her owne children as appeareth in 2. Esdra 2.2 Thou shalt not discouer the shame of thy daughter in lawe nor of thy sonnes wife nor of thy soÌ„nes daughter nor of thy daughters daughter For the man that doth so they both shall die the death because they haue wrought wickednesse and abhomination in Israel their blood shall bee vpon them Leuit. 18.10.20,12 Shée that lieth with her sonne in law shal be burnt to death with fire Leuit. 20.14 Thou shalt not make thy daughter common to cause her to bée a whore least the lande also fall to whoredome and be full of wickednesse abomination as did the Cyprians Locrenses Leu. 19.29 Thou shalt not giue thy children vnto Molech or any kinde of Idoll For whosoeuer hee bee that offereth his children to Molech and bringeth them vp in superstition and idolatrie he shall die the death and I will set my face against that father or mother and cut him off from among my people because he defileth my Sanctuarie and polluteth my name in so doyng Leuit. 20.2 If thy sonne or thy daughter entise thée secretely to commit Idolatrie thou shalt not consent vnto him or hir nor heare them neyther shall thine eye pitie them nor shewe mercy nor keepe their secretes but thou shalt euen kill that Idolatrous child thyne hande I say shall bée first vpon him to cast the first stone at him to put him to death because he hath gone about to thrust thee a way from the lord thy God c. Thus we sée that all naturall affection must giue place to Gods honour For God is honoured in destroying them that rob him of his honour Deut. 13.6 And he that loueth sonne or daughter more then me saith Christ is not worthy of mee Math. 10.37 And whosoeuer shall forsake house and lande wiâ—e and childe for my names sake he shall receiue an hundred folde more and shall inherite euerlasting life Math. 19,29 Yea the father ought not to spare the child nor the child the father in Gods matters as we haue example in Leuy who preferring Gods glory to all naturall affection spared not his owne children and kindred that committed Idolatrie but shewe them at Moses commaundement Exod. 32.30 And in Asa who put downe Macha his owne mother the Queene from hir Royall estate and dignitie because shee had made an Idole in a groue and worshipped it contrarie to Gods lawes 1. King 15. 12. It is abhomination before God for parentes to make their sonnes priests of purpose to worship idols and commit idolatrie in their own houses as that idolatrous woman Michas mother did Iudg. 17. Thou nor thy sonne nor thy daughter thy man seruant nor thy maide seruant nor thy beast nor thy straÌ„ger that is within thy gates shal do any worke vpon the Saboth day but shalt remember to kéep it holy to the Lordâ— Exo. 20.10 Read Deut. 4. all 6. all 12. all 16. all Exod 10. all Howe the parents shall first instruct then chasten and lastly complaine to haue an euill child taken away by death according to iustice Read in Children Deut. 21.18 Fathers mothers ought both to know Gods iudgemeÌ„ts laws to declare theÌ„ to their childreÌ„ after the example of Abraham of whom God thus sayde I knowe him that he wil commande his sonnes and his housholde after him that they keepe the way of the Lorde to doe righteousnes iudgemeÌ„t y t the Lord may bring vpoÌ„ him that blessing that he hath promised
of y e children of the strangers that are soiourners amoÌ„g you of them shall yée buy and of their famelies that are with you which they begate in your land these shal be your possession and inheritance to you your children after you to vse their labours and in heritances for euer for they shall not be bought out at y e yéere of Iubilie but ouer your brethren the children of Israel yee shall not rule one ouer another with crueltie nor take them as inheritance to possesse their seruice for euer Leuit. 25.44 And if thy brother being impouerished by a straunger dwelling or soiourning with thee sell himselfe vnto that stranger or soiourner or to the stocke of the strangers familie he shal be with that stranger yéere by yéere as an hired seruant vntill the yéere of Iubelie neither shalt thou suffer that straÌ„ger to intreate him rigorously if thou know it and if he be not indowed he shall goe out both he and his children with him in the yéere of Iubilie from that stranger For vnto me the children of Israel are seruants they are my seruaÌ„ts whom I brought out of the land of Egypt I am the Lord your God Leui. But if either he himselfe or anie of his kindred be able they after he is sold may buie him out and redéeme him froÌ„ that strangers seruice by monie according to y e number of yéeres that he hath yet to serue be they more or lesse c. Leuit. 25.47 Thou shalt not deliuer thy brother seruant to an heatheÌ„ master and Redde from and escaped his maisters crueltie to embrace thy true religion vnto his heathen maister againe but shalt suffer him to dwell with thée or among you that are his brethren in what place soeuer he shall choose in euery of your cities where it liketh him best thou shalt not vexe him Deut. 23.15 Thou shalt not oppresse an hyred seruant that is néedie and poore neither of thy brethren nor of the stranger that is in thy lande within the gates Thou shalt geue him his hire for his day neither shall the sunne goe downe vpon it For he is poore and therwith susteyneth his life least he cried against thée vnto the Lorde it be sinne vnto thée Deut. 24.14.15 Leuit. 19.13 Bring not euery man into thine house For the deceiptfull haue manie traines and laie waite diuersly they are like stomakes that belche stinkingly For after they knowe thy secretes they will not feare to vtter them with Althie railing to thy discredite Eccle. 11. 29. If thou takest an aliant vnto thée or lodgest a stranger he shall destroy thée with vnquietnesse and driue thée from thine owne Eccl. 11.34 Burden not thy selfe aboue thy power while thou liuest with vnprofitable and abundance of idle seruants neither bee thou familiar with the proude and scornefull but those that bée for thy profite vse them and make much of them Eccl. 13.2 c. Forsake not an old seruant for a new for the new shall not be like him delight not in change for seldome coÌ„meth a better Eccl. 9.12 Thou shalt not couet thy neighbours manseruant nor his maidseruant nor his oxe nor his asse nor any thing that is his Exod. 20.17 Entertaine such into thy seruice as néere as thou canst which are approued to bée true faithfull honest so shalt thou be sure to haue thy businesse well done so did Tobias and prospered Tob. 5.8 Abraham Gen. 24. Pharao Gen. 41.47 A faithfull seruant is a medicine of life immortalitie they that feare the Lord shall finde him Eccle. 6.16 That master or mistres that feareth God séeketh his glory God will prouide for theÌ„ such faithfull seruants to doe their busines whoÌ„ they may trust with all their goods wheresoeuer they goe as hee did good king Iosias c. 2. King 22.7 The master or mistres ought both to know both gods iudgemeÌ„ts lawes also to declare theÌ„ vnto their familie to bee in their houses as Preachers to their children families that froÌ„ the highest to the lowest they may all obey the will of God so did Abraham Gen. 17. 23.18.19 So did Iacob also exhort his houshold to repentance and outward professing of the same reformed it of all superstition and idolatrie as appeareth Ge. 36,2 And notwithstaÌ„ding the corruption and idolatrie of Egypt yet Ioseph taught his owne family to feare God and know God though he could not reforme the whole Realme as appeareth Gen. 43.23 Yea by Gods owne coÌ„mandement the master mistres is bound not only to be holy religious theÌ„selues but also to sée that all vnder their charge rule be so likewise where it is said remeÌ„ber the seuenth day to kéepe it holy sixe daies shalt thou labour and do all thy worke but the seuenth day is the Sabboth of the Lord thy God in it thou shalt doe no maner of worke thou nor thy sonne nor thy daughter thy manseruaÌ„t nor thy maidseruant nor thy beast nor thy stranger that is within thy gates c. Exod. 20.8 Againe thou shalt kéepe my feastes and reioyce in them thou and thy sonne and thy daughter and thy seruant thy maid the Leuit the stranger and the fatherlesse and the widow that are within thy gates c. Deut. 16.14 Againe Thou shalt bring of thy first fruites of the lande vnto thâ— Lord offer them before him by the hands of the Priest thou shalt worship before the Lord thy God thou shalt reioyce in all the good things which the Lord thy God hath giueÌ„ vnto thée to thine household thou and the Leuit and the stranger y t is among you signifying by this that God giueth vs not goods for our selues only but for their vses also which are committed to our charge Deut. 26.2.11 All masters dames ought with Iosua to say I and my house will serue the Lord for he is our God his voyce will we obey thogh all the world els goe away from him and forsake him Iosua 24.15 So Daâ—id after hée had made an end of praying for his people hée then returned to blesse his house and pray for his family to declare y t after our dutie done to God and his Church we are chiefly bounde to our owne house and family for the which as for all other thinges wée ought to pray vnto God and instruct our families to praise his name 1. Sam. 6.20.1 Chro. 16 43. The Centurion brought his seruant vnto Christ to be cured and praied earnestly for his health Mat. 8.5 So did S. Iohn Baptist send his disciples to Christ to teach all masters to do the like by hearing of his worde and learning of his lawes Mar. 11.2 The ruler of Capernaum beléeued in Christ and all his houshold Iohn 4.53 Cornelius the Italian captaine was a deuout man and one that feared God with all his houshold Act. 10.1 Lydia a woman worshipped God and was baptized with all hir houshold at
no sinne neither was there guile found in his mouth who when he was reuiled reuiled not againe when hée suffered he threatned not but committed it to him that iudgeth righteously 1. Pet. 2.18 Euen so doe yée knowing that Gods eye obserueth what iniurie soeuer your masters or dames either thinke say or doe against you so reuenge it Yée seruants let your loue to God and man whome yée serue â—ée without dissimulation abhorre that which is euill cleaue diligeÌ„tly vnto that which is good Bée not slouthfull to doe your seruice but be faithfull in heart and feruent in spirit seruing the Lord reioysing in hope of Gods blessing patient in your sufferings continue in feruent prayer both for your selues your masters c. Rom. 12.9 c. O yée seruants know yee not that to whomsoeuer yée hire giue your selues as seruants to obey his seruants yée are to whome yée obey whether it be of sinne vnto death or of obedience vnto righteousnesse yes bée yée well assured that yée cannot be iust which doe not obey God and in him your bodily masters and dames and that eueâ— from the heart vnfeignedly as the true seruants of righteousnes and as those y t wholy giue theÌ„ their meÌ„bers as seruants to holmes cleanenesse all maner of godlines remeÌ„bring that the wages of sinne is death to all y t giue their meÌ„bers as seruants to vncleannes disobedience and iniquitie to commit iniquitie vpon iniquitie Româ— 6.16 No man can serue two masters For either hée shall hate the one and loue the other or els leane to the one and despise the other Mat. 6.24 The eyes of a manseruant must euer looke vnto the handâ— of his master and bée diligent to attend vpon them and the eyes of an hand maiden must looke vnto the hand of hir mistres to wait attentiuely vpon hir and they both ought continually to waite vpon the Lorde their God and call vpon him for mercy and grace to accoÌ„plish their duties to his glory Psal. 123. A discréete seruant shall haue rule ouer a lewd sonne and he shall deuide the heritage among the brethren that is shal be made gouernour ouer the children Prov. 17.2 That seruant that honoureth not the sonne the same honoureth not the â—ather his master which hath entertained him Iohn 5. 23. Hée that kéepeth the fig trée shall eate the fruite thereof so hee that waiteth diligently vpon his master shall come to honour Pro. 27.18 Séest thou not that they which bée diligent in their businesse stande before Kinges and not among the simple people Prou. 23.29 Unto the seruant that is wise shall they that are frée doe seruice Eccle. 10.26 Hée that is wise in his businesse shall finde good and hee that trusteth in the Lord he is blessed Prou. 16.20 Who so is a faithfull and wise seruant him shall his master make ruler ouer his houshold to giue them their portion of meate in due season yea blessed shall that seruant be whom his master when hée commeth shall find diligent watchfull and faithfull in doing his dutie For verily hée shal be made ruler ouer all his masters goods Mat. 24.45 But as for the euill froward natured seruant which saith in his heart â—ush my master doth deferre his coÌ„ming beginneth to smitâ— his fellow seruants and maides to eat and drinke with the drunke and to bée drunke also with tipling banqueting in his masters absence that wicked seruants master will come in a day when he thinketh not at an houre when he is not aware of and will cut him off and thrust him out of his doores and giue him his portion with hypocrites and rebels Math. 24.25 Luke 12.42 The good seruant that hath béen faithfull ouer litle of his masters goods employed it to y e best commoditie most profite of his master that he could in way of honestie good dealing shal be made ruler ouer much be receiued into his masters house to bee partaker of y e same true gotten goods commoditie with ioy But that euill vnprofitable seruant y t shall impudently say thus master I know y t thou wast an hard maÌ„ reaping where thou sowedst not gathering wher thou strowedst not I therefore being afraide of thy cruell hard dealing went hid my talent or goods which thou deliueredst me in y e earth behold yet héere is thine own but wtout any increase or profite That slothfull and idle seruant I say that hath béen nothing profitable to his master nor aduantaged him ought towards his meat drinke wages shall haue that taken away which was giuen him to vse and he shal be cast out as an vnprofitable meÌ„ber into vtter darknes wher shal be wéeping gnashing of téeth as it is in the parable Math. 25. 14. Luke 19.12 The diligence of the seruants to please their masters causeth theÌ„ to become most deare vnto their masters dames to lacke nothing that may do them good as yée may reade of the Centurion who gaue this good report of his seruants for their diligence that hée could not so soone bid them goe but they ran come but they made hast came doe this or y t but they did it faithfully and therefore he made his earnest prayers vnto God for them when they were sicke to heale them neither did they want any thing that was necessarie for their preseruation or maintenance Mat. 8.9 A seruant or labouring man y t is giuen to drunkennes shall not bée rich he that maketh not much of small thinges committed to his charge shall fall by litle litle into pouertie himselfe Eccle. 19.1 The Ceremonie that was vsed in olde time y t the seruant shoulde put his hand vnder his masters thigh sweare vnto him fidelitie declareth y e seruaÌ„ts obedience towards their masters y t they should vow to be faithfull loyall true vnto theÌ„ in al their affaires as appeareth Abrahams seruant did Gen. 24.2.9 And that they should diligently pray prayse God for their master all his they haue example in the same Abrahams seruant who did so Ge. 24.12.47 The fidelitie that all godlie seruauntes owe to their masters and dames ought to cause them euer to preferre their masters businesse and affayres to their owne necessitie as did that good olde seruant of holie AbrahaÌ„ who would neither eate nor drinke vntill hée had done his masters affaires thorowly In whom also is liuely set foorth the condition and obedience of all faithfull and trustie seruants for imitation and example to be followed of them Gen. 24.33 As also in the persoÌ„ of Iacob that serued Laban so faithfully many yéeres Gen. 30. And in the person of Ioseph y e faithfull vertuous chast seruant of Potiphers Gen. 39.41 And in the holie man Dauid that so ofteÌ„ endured the crueltie of his master king Saul 1. Sam. 20. c. That they are blessed which haue their education with good men
Yea it is no shame for the aged to learne of the young but a great shame and rebuke for olde folke to contende with youth and to disdaine to be instructed of them Eccle. 42.8 Your strength is deuoured and spent yet yée know it not yea gray haires are here and there vpon you yet will â—ée not know them to be tokens of your manifold affliction for your sinnes Hosea 7.9 The worthie praise and due commendation of all godly wise women with their vertuous properties and commendable conditions VVHo so findeth a vertuous woman and is ioined with her in marriage as his wife findeth a good thing and is blessed or receiueth fauour of the Lord. Prou. 18.22 House and riches may a man haue by the heritage of his fathers or elders but a prudent wife and discrete woman is the gift of the Lorde and commeth of him Pro. 19.14 A vertuous woman is a noble gift of God which shal be giuen for a good portion vnto such as feare God Eccle. 26.3 A faithfull honest shamefast and manerly woman is a double grace and a gift aboue other gifts and there is no weight to be compared to her continent minde Eccle. 26.15 A woman of few words of a good heart and a wife that is peaceable and wise is a speciall gift of God and there is nothing so much worth as a woman well instructed and nurtured Eccle. 26.14 A wicked woman is giuen as a reward to a wicked man but a godly woman is giuen to him that feareth the Lorde Eccle. 26. 24. Hée that hath gotten a vertuous woman hath a goodly possession shée is vnto him an helpe like vnto himselfe and a piller to rest vpon Eccle. 36.24 A wise woman is an heritage vnto her husbande Eccle. 22. 4. 5. A wise and good woman is a rich portion of the Lorde yea her grace is aboue golde and the gift of her honestie not to bée valued Eccle. 20. Happie and blessed is the man that hath a vertuous wife for the number of his yéeres shall bée double Eccle. 26.1 Well is hée that dwelleth with a woman of vnderstanding Eccle. 25. A friende and a companion come together at oportunitie but aboue them both is a wife that agréeth with her husbande Eccle. 40.23 Thrée things reioyce my heart and by them am I beautified before God and men The vnitie of brethren the loue of neighbours and a man and wife that agrée well together Eccle. 25.1 Children and the building of the citie maketh a perpetuall name but an honest woman is counted aboue them both Eccle. 40.19 An honest woman maketh her husband ioyfull and shée shall fill the yeeres of his life with peace Eccle. 26.2 Whether the man bee riche or poore hée may haue euer a merie hearte and a chéerefull countenance towards the Lorde that hath a good wife Eccle. 26.4 For the grace of a good and louing wife reioiceth her husband and féedeth his bones with her wisedome and vnderstanding Eccle. 26. Yea as the Sunne when it ariseth is an ornament in the high heauens of the Lorde so is the vertuous woman and wife the bewtie of her house Eccle. 26.16 A faire woman reioiceth her husband and a man loueth nothing better Eccle. 36.23 Especially if there be in her tongue gentlenes méekenesse and wholesome talke For then is not her husband like other men Eccle. 36.23 For as the cléere light is vpon the holy candlesticke so is the bewtie of the face vpon an honest body Eccle. 26.7 And like as the goldeÌ„ pillers are vpon the sockets of siluer so are the faire féete of a woman that hath a constant mind Eccle. 26.18 The feare of the Lorde is the beginning of wisdome was made with the faithful in the mothers wombe it shall goe with the chosen women shal be knowen of the righteous and â—aithfull Eccle. 1.15 Perpetuall are the foundations that are laide vppon a strong rocke so are the commandementes of God in the heart of an holie woman Eccle. 26.19 A good woman is a fountaine of blessednesse and ioy of life shee will bée as the louing Hinde pleasant Roe delighting her husband continually Prou. 5.18 A gracious and modest matron atteineth honour and the strong men get riches Prou. 11.16 An holy woman will worship the Lorde and she that is shamefast will reuerence her husband Eccle. 25. For a woman that honoureth her husbande shal be iudged wise of all but shée that is shamelesse and despiseth her husband shal be blased for her pride Eccle. 26.27 A holy woman that is married is counted as a tower against death to her husband Eccle. 26.23 Yea a vertuous and huswifely woman is the crowne of her husband Pro. 12.4 A wise woman buildeth her house by taking paine to profite her familie and to doe that which concerneth her dutie in her house but the foolish wife plucketh it downe and destroieth it with her owne idle handes Pro. 14.1 For where no hedge is there the possession or goods are spoiled and where no huswife is there the husband and family lacketh and the friendlesse mourneth Eccle. 36.25 Therefore who so findeth a vertuous honest faithfull and a painefull woman saith Bethsabe to her sonne Solomon he is blessed of God for she is far more worth then pearles precious stones Pro. 31.10 c. For the heart of her husband may safely trust in her wheresoeuer hee goeth so that hee shall bee sure neither to fall into pouertie nor to haue néed to fall to robbing and spoiling of other nor to vse any vnlawfull shifts or wicked meanes to get his liuing Pro. 31. Yea shée will doe him good and not euill all the dayes of her life Shee occupieth wooll and flaxe and laboureth gladly and chéerefully with her handes Shee is like a Merchants ship that bringeth her victuals from a farre countrie Shee is vp in the night season to prouide meate betimes for her housholde and worke and foode for her maidens Shee considereth lande and purchaseth it with the true gotteâ— gaines of her sore trauell and with the fruite of her handes shee planteth a Uineyarde Shee girdeth her loynes with strength and fortifieth her armes to labour and if shée perceiueth that her huswiferie or merchandize doth good her candle goeth not out by night Shee laieth her fingers to the spindle and her handes taketh holde of the distaffe Shee openeth her hands to the poore yea shée stretcheth foorth her hands to such as haue néed and relieueth them with her liberalitie Shee feareth not the cold and snowe of the Winter neither shall the stormes thereof hurte her or her housholde for all her familie and housholde folke by her industrie are clothed with scarlet and warmely prepared to indure cold weather Shee maketh her selfe carpets and faire ornamentes for houshold stuffe her clothing and garments also is white silke purple and â—ine linnen Her husbande also is much knowen and set by in the gates and assemblie of the Iudges and Magistrates
anger my wrath shall be poured vpon this place vpon man vpon beast vpon the trée of the fielde vpon the fruit of the ground and it shall burne and not be quenched And thou shalt not pray for this people neither lift vp crie or prayer for them neither intreate me for I wil not heare thée but wil surely punish their wickednes which remaine in their obstinacie against me and wil not obey my worde and worship mee according to the same Ierem. 7.17 c. Moreouer Ieremiah saide vnto al the people to al the women Heare the word of the Lord all Iudah that are in the land of Egipt thus speaketh the Lord of hosts the God of Israel saying Ye your wiues haue both spoken with your mothers and fulfilled with your hand saying we will performe our vowes y â— we haue vowed to burn incense to y e quéene of heauen to poure out drink offering to her c. as verses 16.17.18.19 ye may reade more at large in y e liues stories Ye wil performe your vowes do the things y t ye haue vowed wherinye haue coÌ„mitted double euil in making wicked vowes in performing the same after your owne vaine fancies Therefore c. Behold I haue sworn by my great name saith the Lord y t my name shal no more be called vpon by the mouth of any man of Iuda in all the land of Egipt saying the Lord liueth And beholde I will watch ouer theÌ„ for euill not for good all men of Iuda shal be consumed by the sworde and famine vntill they be vtterly destroied which declareth an horrible plague towards Idolaters séeing that God will not vouchsafe to haue his name once mencioned by such as haue poluted it and that their wiues shal be made widowes children fatherlesse c. Reade the whole chapter at large Iere. 44.25 c. The womeÌ„ that lay vp the things offered vnto Idols that bring gifts to the gods of siluer gold wood and cloath theÌ„selues with the garments of those images and y e meÌ„struous womeÌ„ or they in child-bed y t touch their sacrifice offered to these idols of gold siluer or stone Al such womeÌ„ that worship images I say for their idolatrie coÌ„mitted are full of reproofe and shal be vtterly confounded as yee may reade in Baruc. 6.27.28.29.32 If thy brother or thy sonne or thy daughter or thy wife that lieth in thy bosome or thy friend which is as thine owne soule entice thée secretly saying Let vs goe and serue other gods which neither thou nor thy fathers haue knowen c. Thou shalt not consent vnto him or her nor heare her neither shal thine eie pitie her nor shew her mercy nor kéepe her secrete but thou shalt kil her thine hand shal be first vpon her to put her to death then the hands of all the people and thou shalt stone her with stones that she die that al Israel may feare do no more such wickednes to go about to thrust thée away from the Lord thy God to worship him only Deut. 13.6 If there be found among you in any of your cities maÌ„ or woman y t hath wrought wickednes in the sight of y e Lord thy god in traÌ„sgressing his couenant hath gone serued other gods worshipped theÌ„ as the Sun or the Moone or any of the hoast of heauen which I haue not commanded and it bee told vnto thée that art the magistrate then shalt thou enquire diligently and if it be true and certaine that such abhominatioÌ„ is wrought in Israel Then shalt thou bring forth y â— man or that woman which haue coÌ„mitted that wicked thing vnto thy gates whether it be man or woman shalt stone them with stones till they die c. Deut. 17.2 The great whore of BabyloÌ„ y e mother of spiritual whoredoms idolatrie abhominatioÌ„s of the earth which womaÌ„ is drunkeÌ„ with the blood of the Saints Martyrs of Iesus Christ eueu she which is become the habitation of Diuels and the holde of al foule spirits a cage of euery vncleane hateful bird with whoÌ„ the kings of the earth haue coÌ„mitted spirituall fornication by idolatrie of whose golden cup ful of the wine of superstition wrath filthy pleasures al nations of y e earth haue drunkeÌ„ very déepe Finally she y t so proudly glorifieth herselfe liueth in pleasures She I say y t boasteth so gloriously arrogantly like a strumpet saith in her heart I â—itt being a quéene am no widow neither shal I sée any mourning EueÌ„ that proud whore of BabiloÌ„ I say shal sodenly fall downe to the ground be rewarded douâ—â— according to her idolatrous works be tormeÌ„ted with sorowe griefe yea therfore shall all her plagues come at once in one day euen death torment sorowe vexation and faâ—mine And all nations shall hate this idolatrous whore and make her desolate and strippe her naked and shall â—ate her fleshe to the bone and burne her vp altogether with fire For strong is the Lorde God which will condemne her And all her merchantes and louers the whole route of idolatrous men and women shall cast dust on their heades and make great lamentation for her fall howling roaring crying wéeping and wailing saying Alas alas the great citie Babylon the mightie Citie y t faire bewtifull woman alas how in one minute of an houre is thy iudgement come from the Lorde and she made desolate and confounded But O heauen reioyce at her destruction and O yée holy Apostles Prophetes and blessed Martyres of God whose blood hath béen cruelly shed by her in her triumph yée in her ouer throw and confusion for God hath giuen your iudgement on her and reuenged your cause in thus plaging and punishing her for her abhominations idolatrie and persecution Reuela 17.18 The women y e waxe wanton against Christ forgetting their vocation and breaking their first faith that is which leaue their charge and forsake their religion whiche they professe breake their faith and promise made to God and their husbandes to the great slaunder of the Church and dishonour of God and others euill example and that gad abrode idlie from house to house euermore learning and neuer learned like pratlers and busie bodies speaking thinges that are not comelie nor womaÌ„lie eueÌ„ such womeÌ„ I say which thus are turned backe after Satan irreligion and are waxen wanton against Christ haue the greaâ—er damnation and shall therefore bée iustly punished with euerlasting death 1. Tim. 5.11 c. Hast thou not seene this O sonne of man saith the Lord to Ezechiel how the women sitte in the temple mourning for TaÌ„muze the Prophete of the idols all the night long and worship the Sun with their faces towardes the East Hast thou séene this abhomination O thou sonne of man and is it a small thing to the house of Iuda to commit these
abhominations which they doe héere in the Lords houseâ— c. Therefore will I execute my wrath vpon them mine eye shall not spare them neither will I haue pitie and though they crie in mine eares with a loude crie yet will I not heare them saith the Lorde Eze. 8.14 15. c. Reade in the stâ—â—â—s of women more Yea because ther were certain supersticious womeÌ„ which made an art of mourning and taught their daughters and other women to mourne and wéepe with feined teares for the dead Therfore the Lorde by his Prophets Ieremie derideth the superstition of these women and threateneth them saying Heare the word of the Lord O yée women and let your eares regard the wordes of his mouth teach your daughters to mourne and euerie one her neigbour to lament for death is come vp into your windowes and is entred into your palaces to destroy the children without and the young men in the stréetes and there is no meanes to deliuer you nor any of y e wicked from my iudgements that shall fall vpon you Ierem. 9. 20. c. 17. And when the Lord woulde deride the prophets lacke of repenâ—tance and hardnesse of heart that coulde not lament for their ownâ— sinnes hee willed them by his Prophete Ieremie in the same chapter to call for thoâ—e foolish women whom of a superstition they had to lament for the dead that they by their fained teares might prouoke them to some sorow and remorce saying Thus saith the Lord take héede and call for the mourning women among you that they may come and sende for skifull women that they may come and let them make hast and let them take vp a lamentation for you that your eies may cast foorth teares and your eye liddes gush out of water For a lamentable noise is hearde in Sion saying Howe are wee destroyed and vtterly confounded c. Iere. 9.17 If a woman haue a spirite of diuination or soothsaying in her shee shall bee stoned to death as a sorceresse or witche Leuit. 20â— 27. Thou shalt not suffer a witch to liue Exodus 22. 18. Deut. 18â—10 And woe bée vnto the women that sowe pillowes vnder all mens arme holes and make vailes vppon the head of euerie one that standeth vp to hurt soules Will yée hurt the soules of my people and will yée giue life to the soules that come vnto you will yée pollutâ— me among my people for an handful of Barley for a péece of bread to â—laie the soules of them that shoulde not die and to giue life to the soules that shoulde not liue in lying to my people that heare your lies Wherefore thus saith the Lorde God Beholde I will haue to do with your pillowes wherwith ye hurt the soules of my people to make them flee and cause them to perish depart from the bodieâ— and I will teare them from your armes and will let the soules goe whom ye hunt to make them flie or depart from the bodie Your vailes also will I teare in péeces and deliuer my people out of your handes they shal be no more in your hands to be abused or hunted to death and ye shall know that I am the Lord. Because that with your lyes threatnings ye haue made the hart of the righteous foolishy resorting vnto you sad whoÌ„ I haue not made sad because ye haue contrariwise strengthened y e hands of the wicked stil running vnto you that he should not returne froÌ„ his wickednes euil waies by promising him life vnto whom I haue threatned death for haunting your houses coÌ„mitting abhominations in Israel Therefore ye shal sée no more vanitie nor diuine diuinations for I will deliuer my people out of your handes ye shall know that I am the Lorde Ezech. 13.18 c. Thus doth the Lord threaten a curse and woefull destruction vnto all those supersticious women coÌ„monly called Calkâ—rs or wise women but indéede witches who for lucre sake do prophesie or take vpon them to tell euerie man his fortune or who stole his goods and where they are become which women in old time vsed to giue to those that came vnto them pillowes to leane vpon kerchifs to couer their heads to the intent they might the more allure bewitch theÌ„ which sorceresses also to make the word of god blasphemously to serue their bellie made the people beleeue that they could preserue life or destroy it at their pleasures and that it should come to euerie one according as they diuined or prophesied If any turne after such as worke with spirites after wise women or soothsayers to go a whoring after theÌ„ then wil I set my face against that person be it man or woman wil cut him or her off froÌ„ among my people saith the Lord. Leui. 20.6 Deut. 18.10 That the daughter or childe which is stubborn rebellious riotous and disobedient to her fathers or mothers instruction correction or infected with such like notorious vice ought by Gods law to be stoned to death yée may reade in the chapter of the daughters dutie to her parents Deut. 21 2â— If a womans father spit in her face in his displeasure conceiued against her for her disobedience she should by the law be shut out froÌ„ his sight and be ashamed for seuen daies together before shee were reconciled as appeareth Num. 12.14 in the storie of Miriam If there be any woman that curseth her father or mother she shal die the death Leuit. 20.9 reade more in the childes dutie The wife that committeth adultrie with an other man beside her husbande shall die the death saith the Lorde Leuit. 20.10 Deut. 22.22 The mother that lyeth with her sonne or sonne in lawe shall die the death She that lyeth with her owne natural brother or brother in law or with her father in lawe shall die the death And if a woman come to anie beast and lie with it she shal die the death and be burnt with fire her blood shall be vpon her for all that commit such villanie and abhomination are execrable and detestable before God and shal be cut off by violent death as appeareth Leu. 11. 12.17 c. She that lieth with her nephew or cosin germane her brother or sisters sonne c. shall die the death and their children counted as bastardes Leui. 20.29 The maide or virgin that playeth the harlot in her fathers house ought to be stoned to death as appeareth in virginitie and daughters Deut. 22.20 The maid betrothed to an husband that lieth w t an other man in the citie or towne before marriage ought also to bee stoned to death as yée may reade at large in virginitie Deut. 22.25.28 If a Priestes daughter fall to play the whore shee polluteth her fathers house therefore shall shée bée burnt with fire Leuit. 21.9 The women that are giuen vp into vile affections doe change the naturall vse into that which is against nature beeing full of
the Lord liueth and as my soule liueth the Lord I say that hath kept the innocent and cleane and withholden thee from comming to shedde bloud and caused that thine hand shoulde not saue thee nor thou reuenge thy self vpon thine enimy my husband so now thine enemies shal be as Nabal they that intend to doe my Lord euill And now receiue this present I pray thee which I thine handmayde haue brought and let it be giuen vnto the young men that followe my Lorde And I pray thee forgiue the trespasse of thine handmayde for the Lorde will make my Lorde a sure house and confirme his kingdome to his posterity because my Lorde fighteth the battels of the Lorde and none euil hath beene founde in thee in all thy life And albeit that man Saule hath risen vp to persecute thee and to seeke thy soule yet the soule of my Lorde shal bee bounde in the bundle of life with the Lord thy God who shall preserue thee by his protection long in his seruice from all daungers but the soule of thine enemies shall God cast out as foorth of the myddle of a sling and vtterly destroy 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 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. 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 vpoÌ„ hir person insomuch as wheÌ„ her mistres went about her wonderful atteÌ„pt to destroy Olophernes the Lordes enemie she onlie went with her mistresse Iudith and carried the bagge of victuals and bottels of wine and oyle all the way making her prayers often together with her dame and kept her companie diligently till beeing so commaunded by Iudith her mistresse shee stood without the doore and wayted her comming while she went to praie alone and worke her feate against Holophernes Which being done and his head deliuered vnto Abra she put it in her wallet and so carried it after her mistresse to Bethulia the Citie Iudith 10.2.10.13.5.11 c. Note that this name Abra is onely read in the common or vulgar translation Achsah or Axa signifieth dect wanton the brenking or tearing asunder of the couering She was the daughter of Caleb whom according to his promise made before he gaue to Othniel the sonne of Kenez to wife and with her also the South countrie for her portion and preferment because he had smitten conquered Kiriath Sepher otherwise called Debir according to his request and desire and being now Othniels wife she moued with a little couetousnesse perswaded him to aske of her father a field that had springes in it because her south countrey was barren which she had But because her husbande tarrÃed long and somewhat neglected to satisfie this her request she tooke her Asse and rode her selfe vnto her father Caleb to requâ—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 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 â—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 â—ent Shee was the daughter of Anah the daughter of Zibion and one of the wiues of Esau vnto whom she bare three sonnes Iehus Ialeam Corah who became greate menne in the Worlde Gene. 36.2.5 Anah Answearing or singing She was the daughter of Zibeon the sister of Anah the first inuenter of Mules and the mother of the forenamed Aholibamah Gen. 36. 2. Anna signifieth his grace fauour or gracious fauourable mercifull Ladie resting freely giuing She was the wife of olde Tobie and bare vnto him a sonne called also Toby after his fathers name And being in captiuity with her husbande shee worshipped the true GOD and forsooke al Idolatry doing diligently good deedes as her husbande did euen to her owne further trouble and impouerishment for being threatned by the king to be slaine both she and her husband for burying the dead she together with her sonne her husband fledde away naked from Niniue and hid her selfe from the crueltie of Senacheribâ— So her goods being confiscate and she left very poore it pleased God yet at the last to restore her home to her house where also her husbande beyng stroken blynde and not able to get his and her liuing shee went dayly to the weauing worke and tooke weauers woorkes to doe and looke what liuing shee coulde get with the labour of her hande shee brought it home for shee laboured sore for her liuing And when on a time shee sent home her woorke to the owners one sent her a kidde more then her wages whiche shee had earned And when Tobie her blinde husbande hearde the kidde bleate he sayde to Anna from whence came that kydde is it not stollen restore it to the owners agayne for it is not lawfull to eate any thinge that is stollen Then was Anna angrye with her husbande Tobie and rebuked him as one whose trust in God was all in vayne like to Iobes wife casting him in the teeth with his good deeds saying these or the like wordes Where are nowe thine almes and thy righteousnesse become beholde they all appeare nowe in thee manifestly which her reproch and vpbrayding so grieued the good olde blynd man that taking it very heauily at his wiues hande he wepte and made his prayers with teares vnto God to haue mercie vpon him to forgiue his wife and to take that reproche away from him And God hearde his prayer and sent his Angell to cure
Barak for this is the day that the Lord hath deliuered Sisara into thyne hands Is not the Lord gone out before thee to fight for thee So the Lorde according to her wordes hauing destroyed the armye of Iabin and forced Sisara to light downe of his chariot and flye away on his feete Barak pursued after him but hee beeing escaped his handes and hid in the tente or house of one Iael the wife of Heber and a faythful friende to Israel was there slaine by the said Iael as in her storie more plainly appeareth vntyll at y e length Barak stil pursuing after Sisara came and found him dead in the tent of Iael and so lost hee the honour of the victory and Iael got it as Deborah before prophecied And thus Deborah by her pollicye and wisdome through Gods power and Baraks helpe assisting and working for her and her people deliuered her people mightely from the tyranny of Iaben Sisara and all their enimies that had vexed them verye sore the space of twentie yeare before and were set at peace and libertie and their enemies vtterly confounded And therefore to the glory and prayse of God for that victorye and to the perpetuall memory and fame of Iaell shee made a notable and learned songe which she together with Barak sange the same daye saying Prayse yee the Lord for the auenging of Israell and for the people that offred them selues willingly c. as it is at larg in the prayers of the Byble made by women before in the first Lamp page 3. And after the death of Debora the Lord raysed vp Gideon to iudge his people Iudges 4.4.5.1 D There was an other woman called Debora which was the nurse of Rebecca and went with her and her maidens when Abrahams seruant brought her from her father to Isak his maisters sonne and who after long traueiling and iourneying comming to Bethel there in the yeare of the world 2275. dyed by the way going towardes Egypt when she had lyued 156. yeares after the byrth of Rebecca and was buryed beneath Bethel vnder an Oke which place Iacob her master for her sake called the Oke of Lamentation Gene. 24.59.35.8 There was an other woman called Debora which was the great Grandmother of Tobyas the elder that is his father Tobiels mother and his garder or bringer vp a very godly and deuout woman as may appeare in that Tobyt said that he gaue his offrings and tythes of the tenth part vnto them vnto whom it was meete as Debora his fathers mother had commanded him vnto whom he was pupil Toby 1.8 She is onely mencioned or read off in the Geneua translation Delbora or Noaba after Philo signifieth Bees a thing a casting downe She was the second Daughter of Adam and Eue the sister of Calmana wife of her own brother Abell as it is supposed Her name nor her sisters is not read or founde in the scriptures but in Lyra also looke Graftons Chronicle fol. 27. Delilah or Dalila signifieth a poore wench a bucket or paile a consumer her paile pouertie his bowe drawing out leane She was a woman of the Philistins dwelling by the ryuer of Sorek whome Sampson the Israelite an enimy to the Philistins loued tooke to wife whilest he aboad amongst the Philistines which when the Princes of the Philistins perceiued they hauing long hunted him to destroy him and knowing no way so good as by the meanes of a woman came at the length to this Dalilas house and perswaded her to betray her husbande saying Entice Sampson and see wherein his great strēgth lieth and learne by what meanes wee may best ouercome him that we may come and binde him and punish him after our desire and for thy labour euery one of vs shall giue thee a xi hundred shekels of siluer which commeth to foure score and a xi pounds thirteene shillings foure pence a man after xx d a shekel and saith Lyra they being fiue in number it amounteth in all to the summe of 336 li.xiii.s.iiii.d Then Dalila being thus bribed or entised for couetousnesse of so much money went and saide vnto Sampson Tell me I pray thee wherein thy great strength lyeth whereby thou mightest be bound to do thee hurt And Sampson mistrusting her nothing at all he was so blinded with her loue tolde her saying if they binde me with vii grene cordes or withes then shall I lie as weake as another man So she hauing gotten of the Philistines vii grene cords bound Sampson therewith and hauing certaine men of the Philistines lying readie in waite with her in a secrete chamber she then cryed out vnto Sampson saying The Philistines are vpon thee Sampson shift for thy selfe But Sampson brake the cordes as a threed and escaped so that his strength coulde not be knowen by her craft Then saide Dalila vnto Sampson see thou hast mocked me and tolde me lies I pray thee nowe yet tell me wherein thou mightest be bounde And Sampson though her falshoode tended to make him loose his life yet his affection towardes her so blinded him that he coulde not beware but tolde her saying If they binde me with newe ropes that were neuer occupied then shall I bee weake and like other men Dellida therefore tooke newe ropes and bounde him againe therewith and saide as before The Philistines bee vpon thee Sampson But as her spies came out of her chamber to haue taken him he brake them also from his armes as a threede and escaped againe the second time After this Delilah saide vnto him againe the thirde time hitherto Sampson thou hast beguiled mee and told me lyes tell mee yet howe thou mayest bee bound And hee giuing place still to his wicked affections tolde her againe the thirde time saying If thou plat seuen lockes of the haire of my head with the threades of the woofe I shall bee weake so shee fastened it with a pinne and cryed as afore The Philistines are vpon thee Sampson the Philistines are vpon thee but hee awoke out of his sleepe and went away with the pinne of the webbe and woofe Then Dalila being verie angrie that hee had so often mocked her beganne to chide him saying Howe canst thou say as thou continually doest vnto mee I loue thee Dalila I loue thee when thine heart is not with mee Thou hast mocked mee nowe these three times together and hast not as yet tolde mee wherein thy great strength lieth And because shee was importunate vpon him with her words continually and vexed him his soule was pyned to the death therefore hee vp and tolde her all his heart and saide vnto her If I bee shauen and my haire cut off my strength will goe from mee and I shall bee as weake as all other men are So when Delilah sawe that hee had tolde her all his heart shee went priuily for the Princes of the Philistines that had bribed her to doe the feate saying come vp once againe for hee hath shewed mee nowe all his hearte
prouinces nowe therefore Hester if this content thee not for a sufficient reuenge of that villanie that they offered thy people then what doest thou require yet further of mee aske and I will giue it thee Tell mee thy request I say yet further and I will surely perfourme it vnto thee Then Ester not so much for desire of vengeaÌ„ce as moued w t a zealous desire to see Gods iustiudgements executed against his enemies sayde vnto the king if it please y e king let it be granted also to y e Iewes y â— are in ShushaÌ„ by decree y t it may be lawfull for them to hang vp the dead corpes or bodies of Hamans ten sonnes vpon y e selfe same gallowes or tree with their father which her request the king also not so willingly graÌ„ted but it was as diligeÌ„tly executed accordingly by y e Iewes who for ioy of that victory of their happy deliuerance kept y e same xiiii and xv dayes of March in the which they should haue all been slayne in the which they did kill their enemies and were preserued high and holy dayes to y e Lord calling theÌ„ the dayes of Purim or casting of lots by the speciall comaundement of Mordecay and the Q. Ester who her selfe wrote with all authoritie to confirme those letters of Purim sent by Mordecay her cosin vnto the people commaunding them by her decree also to keepe those dayes holy and obserue them as feast with fasting and earnest prayer and thankesgiuing vnto God for their deliueraunce wrought by her which her noble and valiant actes are registred in the booke of the Chronicles of the Kinges of the Meedes and Persians to the glory of GOD and her and her cosin Mordecayes perpetuall memory fame and renowne to all posteritie Ester 2.3.4 5.7.8.9.10.13.14.15 Eunice signi decking a good victory or conquest Shee was the daughter of Loyis the mother of Timothie whiche women both the mother and daughter are highly commended of saint Paul for their sinceritie of fayth which he desired Timothy earnestly to followe 2. Tim. 1.5 Gomer signi consuming fayling Shee was the daughter of Diblaim and a verie wicked woman who hauing long accustomed to play y e harlot at the last became y e wife of Hosea the Prophete and bare vnto him three wicked adulterous children like her selfe to wit a sonne called by God Iezreel then a daughter called also by God Loruhamah and when shee had wayned her daughter shee conceiued and bare Hosea another sonne called by God also Loammi after the Lorde threatned to plague her and her children greatly for her whoredome and adulterie except shee repented in time Reade this mistically in Hosea 1.3.2.1 H Haddasha see Ester Hagar or Agar signi a stranger a newecome chewing cudde fearing ouerthwaâ—â— turned turning dwelling wayfaring delay c. She was an Egyptian woman and the handemaide of Sara Abrahams wife who being olde long barren and childelesse when shee had dwelt in the land of Canaan by y e space of 10. yeres in the yere of of y e world 2094. she gaue this Hagar her handmayd vnto Abraham to be his wife whiles he dwelt in the lande of Canaan And shee conceiued feeling her selfe with childe began then to dispise her old barren mistresse Sara whereat Sara being grieued went and complayned thereof vnto Abraham her husbande who giuing her power to correct the maide at her pleasure shee began to deale so roughly with Hagar that in no wise shee woulde abyde it but ranne away from her dame fled into the wildernes and sitting there beside a fountayne called Berlaheroy or the well of y e liuing seeing mee not knowing whether to goe the Lorde whiche reiecteth no estate of people in their miserie sent his good Angell euen Christe Iesu to comfort her who appearing vnto her in the shape of an Angell sayde vnto her Hagar from whence commest thou and whether intendest thou to goe I flie quoth shee from Sara my dame whiche fareth so foule with mee that I am euen weary of my life Well sayde the Angell returne to thy dame agayne and submitte thy selfe humblye vnder her handes for I euen I the Lorde will so greatly increase thy seede that it shall not bee numbred for multitude Loe thou art with child and shalt beare a sonne whose name thou shalt call Ishmaell Then Hagar rebuking her dulnesse acknowledged Gods graces ' who was with her euery where and gaue him hartie thankes for this his consolation in her trouble saying Thou O God lookest on mee and haue not I also here in this place looked after him that seeth mee in miserie which being ended shee returned home agayne to Sara her mistres and submitted her self vnto her as the Angel gaue her counsel And after in processe of time that is in the yeere of the worlde 2094. shee brought forth vnto AbrahaÌ„ being theÌ„ 86. yeres old his first begotten sonne called Ishmael as the angell had before saide of which Ishmaell came the peculier people of the Ishmaelites as of Hagar came the Hagarians 1. chro 5. 10. And thus was Hagar the bondewoman the mother of the Ishmalites and children of the fleshe and not of the promise but Sara she was the mother of the true Israelites and heires of promise as shall appeare For when it pleased God to make his promise first to Abraham that Sara though olde and barren shoulde haue a sonne by him called Isaak hee thinking that impossible besought God for Hagars sonnes saying Oh let Ishmael liue in thy sight and it shal suffice Whereunto God answered him saying I haue hard thy praier for Ishmael Hagars sonne lo I wil blesse him with temporal blessings c. As of whoÌ„ shal come all the children of the flesh but mine euerlasting couenant will I make and establishe with Isaak the sonne of Sara of whom shall come y e children of the spirite for Hagar or Sinai saith S. Paul to the Gal. 4.24 is a mountain in Arabia bearing y e name of Hagar and signifieth the olde Testament and the Law and Ismael her sonne signifieth the Iewesh sinagogue but Sara or Ierusalem which is aboue and is the mother of vs all signifieth the Gospell and Isaak her sonne signifieth the Church of Christ. So that we now are all children of the promise in the Church of Christ which is our mother not children of y e fleshe nor of y e Sinagog which is a seruaÌ„t vnto the law So wheÌ„ y e time came that it pleased God according to his promise to visite Sara she conceiued and brought forth a sonne called Isaak after whose birth a new coÌ„tention arose between Sara and Hagar her maide about their children for Sara perceiuing Ishmael Hagars sonne to be a mocker despiser of her son Isaak w t the apostle Paul to the gal 4.29 calleth persecutioÌ„ would not suffer Ismael to keepe coÌ„pany w t her sonne Isaak but made her coÌ„plaint vnto AbrahaÌ„ saying cast
women to nurse the child for thee Yea quoth Pharaos daughter goe thy way So the mayd his sister went and called this Iochebed the childes mother and hers to whom Pharaos daughter committed the childe to nurse saying take this childe away and nurse it for me and I will reward thee Then Iochebed tooke her owne child and nursed it and so was Moses preserued from perishing by water as the king had cruelly commanded Wherby we see that mans counsell cannot hinder that which God hath determined shall come to passe nor destroy that which he wil haue saued So when the child was well growen in age Iochebed brought him vnto Pharaos daughter who made him her adoptiue soÌ„ne called his name Moses because sayde she I drew him out of the water Exod. 2.1.6 â—0 Num. 26,59 Iudith or Iudea signi praysing or confessing he that prayseth or confesseth She was the daughter of Merari the sonne of Ox and wife of one Manasses Who being dead in the yeere of the world 3492 about barly haruest time left her much riches and a great familie in the citie of Bethulia where she dwelt So beyng left a desolate wydow she made her a tent vpoÌ„ her house to pray in put on sackcloth her widowes apparrel fasted al the dayes of her widowhood saue the day before y e Sabboth the Sabboth the eues feasts or solemne dayes y t were kept in Israel yea she was a woman of so great chastity vertue godlines feared God so greatly that there was none could bring an euill report of her but euery one gaue her their good worde Nowe during the time of her widowhood it chaunced Olophernes the captayne of Nabuchodonozor king of Assyria to come and besiege the citie of Beâ—hulia where she dwelt of whose huge host mightie power the Iewes and Citizens of Bethulia were so sore afrayde that they wist not what to doe for he hauing layde siege vnto the citie 34. dayes had in that time destroyed all the water conduits so that they must eyther starue or yeeld of force Wherevpon the people with one consent men women children ran to Oseas the hie Priest and chiefe elders of the city cryed out vpon theÌ„ to yeeld giue ouer the citie to Olophernes in time least they al perished through their negligeÌ„ce who exhorted them to tarry and wayte yet fiue dayes longer for the mercy of God and if he helped them not in that space the elders woulde doe as they had required Then Iudith who all this while had kept her house and was continually in fasting and prayer hearing of the euill words of the people against the Gouernours for lacke of water and what promise Ozias the elders had made vnto the people to deliuer the city vnto the enemy within 5. daies she sent her mayd Abra that had the gouernment of all things y t she had for Ozias the other auncients of the city made this learned oration vnto them saying Heare me O yee Gouernours of the inhabitaunts of Bethulia for your wordes that yee haue spoken before the people this day are not right touching this othe and promise that ye haue made pronounced between God you haue promised to deliuer the city to the enemy vnles within these 5. daies the Lorde turne to helpe you And now what men are yee that yee haue tempted God this day set your selues in Gods steede among the children of men So now you seeke the Lord almighty but yee shall neuer know any thing for you can not find out the depth of the heart of man neither can ye perceiue the thinges that he thinketh then how can you search out God that hath made all these thinges and know his mind or comprehende his purpose Nay my brethren prouoke not the Lorde our God to anger for if he will not helpe vs within these fiue dayes hee hath power to defende vs when he will euen euery day or to destroy vs before our enemies Doe not you therefore binde the counsayles of the Lorde our God for God is not as man that hee may bee threatned neyther as the sonne of man to bee brought to iudgement Therefore this your deuise obtayneth no mercy of God but rather prouoketh him to wrath and displeasure Will yee set the mercy of the Lorde a tyme and appoint him a day at your will No exhort the people to repentance and prayer and let vs heartily fall downe before him and serue him with a meeke spirite and with weeping eyes say vnto the Lorde that hee deale with vs according to his owne will speedily in mercie that like as our heart is nowe vexed and brought low through the pride of our enemies it may so be comforted by his grace Yea let vs wayte for saluation of him and call vppon him to helpe vs and he will heare our voyce if it please him For there appeareth none in our age neyther is there any nowe in these dayes neyther of tribe nor family nor people nor citie among vs which worshippe the gods made with hands as hath bin afore time of our forefathers for the which sin our forefathers were giuen to the sworde for a spoyle and had a great fall before our enemyes as appeareth Iudg. 2.11.4.1.6.1 But as for vs wee knowe none other God but onely the Lorde therefore we trust that he will not despise vs nor any of our lynage yea for his comfort let vs tarie with meekenesse and he shall require and make inquisition for our blood from the vexation of our enemies hee shall bring downe all the heathen that rise vp agaynst vs and put them to dishonour euen the Lorde our God shall doe it neyther when wee shall be taken shall Iudea be so famous for our Sanctuarie shall bee spoyled and hee will require the prophanation thereof at our mouth And the feare of the people our brethren the captiuitie of the countrey and the desolation of our inheritaunce which they rather wishe will he turne vpon our heades among the Gentiles wheresoeuer we shall bee in bondage and wee shal be an offence and reproch to all them that possesse vs for our seruitude shall not be directed by fauour but the Lord our God shall turne it to dishonour Now therefore O deere brethren Let vs shewe an example to our brethren the people because their heartes depende vpon you and the Sanctuary and the house and the altar rest all vppon you that are the honourable and elders in the people of God Moreouer let vs giue thankes to the Lorde our God whiche tryeth vs euen as hee did our fathers and lift yee vp the heartes of the people with your exhortations that they may call to remembraunce howe our fathers also in times paste were tempted that they might bee prooued if they woorshipped theyr God aright yea put them in minde of this I saye how that our father Abraham being tempted and tryed through
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 couÌ„tenaÌ„ce fayre face they were astonied wondering greatly at her excelleÌ„t beauty they put her in good coÌ„fort of her life saying Thou hast saued thy life by finding out this deuice and making 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 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 senâ— 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 Achâ—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 childreÌ„ 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 theÌ„ are purposed to consume all things y t God hath forbiddeÌ„ theÌ„ to eate by his lawes Yea they haue purposed to speÌ„d y e holy things of their God which he hath forbiddeÌ„ theÌ„ to touch as the first fruits of y e wheat the tithes of the wine of the oyle which 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 IerusaleÌ„ because they also that dwel there haue done the like such as shoulde bring theÌ„ licence froÌ„ the Senate and wheÌ„ they shal bring theÌ„ word theÌ„ they wil do it they shal be 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 froÌ„ theÌ„ to shew thee these things for God hath sent me to
was in all my life and because my state is exalted nowe more thē euer it was since I was borne and with that shee called her maide Abra and tooke of her the victuals she brought and had prepared for her and did eate and drinke cheerefully with Olophernes Then Olophernes reioyced so greatly in Iudith because of her company that he drank much more wine at that time then euer he had drunk at anie one time before since he was borne Now when the euening was come and it was late in the night his seruants made hast euery man to depart to his lodging and Bagoas his Chamberlain shut the chamber dores and dismissed those that were present from the presence of his Lorde and they went all to their beds for they were all werie because the feast had beene long and ouerladen with wine So Iudith in the yeere of the worlde 3496. being left all alone in Olophernes tent and Olophernes himselfe lying stretched along vpon his bed all drunken and filled with wine of very drunkennesse falling fast a sleepe she commaunded her maide Abra to goe and stande without the tent dore and waite for her comming foorth and so euerie bodie being gone foorth of her presence and not one left in the chamber little or great but her selfe and Olophernes that was fast a sleepe she standing by his bed side fell downe on her knees there secretly in her heart her lips only a little mouing made her praiers with teares vnto God for his helpe that he would strengthen her in y t her enterprise as appeareth in the first Lamp Pag. 43. And her prayers ended she went tooke downe his sword or fauchin hung on the post at his beds head drew it then went and tooke hold of Olophernes by the haire of his head and beseeching God euen then in that houre to strengthen her shee smote twise vpon his necke with all her might cut of his head at two blowes quite from his bodie and rowled his dead body downe from the bed and pulled downe the Canopie frō the pillers And immediatly she gat her forth deliuered the head of Olophernes vnto her handmaid Abra and bad her put it in her scrip or wallet of meat so they twaine went foorth together as thogh they had gone after their accustomed maner to pray so passing by the host comming about through the valley neere vnto the gate of y e Citie of Bethulia She cried a far off to the watchmē vpon y e walles saying Open now the gates for God euen our God is with vs quoth she hath shewed his power yet in Israel his force against his enemies as he hath done euē this day Now when the mē of the citie heard her voice they called the elders together they all made hast to go downe to the gates ran all together both smal great young old to mee◠her for it was aboue their expectatiō y t she should come so soone again So they opened the gates receiued her yoūg old made a bone fire for a ioyful light stoode round about Iudith her maide But shee went vp into an high place caused silence to be proclaimed when euery man now held his peace Iudith said vnto thē with a loude voyce O praise ye the Lord giue thanks vnto our God for he hath not despised his people nor taken away his mercy frō the house of Israel nor forsaken them y t put their trust in him but in me his handmaidē he hath performed his mercy which he promised vnto the house of Israel Yea by mine hand this same night hath he slaine destroied y e enemie of his people with y t she tooke foorth the head of Olophernes out of y e wallet shewed it vnto thē saying Behold here the head of Olophernes y e chiefe captain of the army of y e Assyriās whō the Lorde hath slaine by me his minister and behold also the Canopie wherein he lay in his drūkennes where y e Lord hath smittē slaine him by the hands of mee a silie woman his minister But as y e Lord liueth his angel hath kept me in my way going thither remaining there cōming hither againe frō thence And the Lord who hath brought to passe y t my countenāce hath deceiued him to his destructiō hath not suffered me his handmaiden to be defiled neither hath he cōmitted sin with me by any pollutiō or villany But without any defiling of sin or reproch hath y e Lorde brought me his handmaidē againe vnto you and y t with great victory so y t I am escaped and you deliuered O therfore giue praise and thanks vnto our God euery one for he is gracious and his mercy endureth for euer Thē al the people were wonderfully astonished bowed thēselues praised y e Lord altogether said with one accord blessed be thou our god which hast this day brought to nought y e enemy of thy people And they highly cōmēded Iudith said vnto her the Lord hath blessed thee in his power for through thee he hath brought our enimie to confusiō Yea Ozias y e prince of Bethulia extolled her to the skies saying vnto her O daughter blessed art thou of the most hie God aboue al womē of y e earth blessed be y e Lord y e maker of heauē earth which hath guided directed thee aright to wound to smite of the head of the chiefe captaine of our enemies Surely this thine hope shal neuer depart out of the hearts of mē for they shall remēber the power of God for euer And God turne these things to thee thy name for a perpetuall prayse honor visite thee w t good things because thou hast not spared thine own life but put it in ieoperdie cōsidering the anguish affliction of our natiō people so hast helpt our ruin fall walking a straite way before God our Lorde and all the people said Amen Thē said Iudith vnto thē my brethrē heare me yet hang this head vpō y e highest place of your walles whē the Sun ariseth take you euery mā his weapō go forth like valiāt mē not as though ye would go beside thē but run vpō thē with violēce and when y e Assyriās spies your enemies see this they shal of necessity take vp their armour their pety Captaines shall goe into the Tent of their chiefe Captaine Olophernes to raise him vp to battell but when they shall there finde his dead bodie wrapped and imbrued in his owne blood fearefulnesse and trembling shall so fall vpon them that they shall be compelled euerie man to flie backward before your face so that you and all that inhabite the coastes of Israel shall pursue them without feare and ouerthrowe them as they flie for God hath deliuered them into your handes But before yee doe
Simeon and mother Anna the prophetesse prophesie strange thinges of Christ her sonne and confesse him openly to be the Sauiour of the worlde shee marueyled greatly at those thingâ—s which wâ—re spoken touching him Especially when Simeon blessed her and her babe and sayde vnto her beholde this thy chylde is appoynted for the fall of the reprobate and raysing agayne of many of the elect in Israel and for a signe which shall bee spoken agaynst Yea and a swoorde that is sorrowes shall pearce through thy soule or heart that the thoughtes of many heartes by the triall of the crosse may bee opened And when shee had performed all thinges at Ierusalem according to the lawe shee returned with Ioseph her husbande home to the Citie of Nazareth agayne And being accustomed yeerely she and her husband to goe vp at the feast of Ester to Ierusalem shee chaunced on a tyme to forget her Sonne Iesus behind her and supposing that he had beene in the company went a dayes iourney and sought him among her kinsfolke and acquaintance But when she could not finde him she tourned backe to Ierusalem and there sought him for the space of three dayes ere she could finde him At the last she found him out in the temple sitting in the middes of the doctours hearing and apposing them with questions and sayd vnto him Sonne why haste thou thus delt with vs thy father and I haue sought thee with heauy heartes but he preferring his duetie to God before father or mother sayd how is it that ye sought me Knowe yee not that I must goe about my fathers businesse but they vnderstood him not So hee came and went home to Nazareth with her and was subiecte vnto his mother who kept all these his sayinges in her heart Another time as she was with her sonne at a marriage feast in Cana a towne in Galilee when the wine fayled at the feast she tolde her Sonne that they lacked wine and receiuing his answere meekely she bad the ministers or seruantes to doe whatsoeuer hee commaunded them Fynallye when shee with her sister Mary the wife of Cleophas and Mary Magdalen stoode by the crosse whereon her Sonne Iesus houng crucified and shedde his blood as well for her as for all other Christians sorow then pearced her heart like a sword according as Simeon had prophecied and foretolde her And when Iesus sawe her and the Disciple Saint Iohn standing by her whome hee loued Hee sayde vnto his mother woman beholde thy Sonne Then sayde hee also to the Disciple beholde thy mother and from that houre the Disciple tooke her home vnto him and comforted her To conclude after Christes ascention vp into heauen she kept companye with the Apostles and together with the other women and all the Apostles continued in one accorde in prayer and supplication in Ierusalem Luke 1. Math. 1â—2 Luke 2. Iohn 2.3.19.25.26 Act. 1. 14. Marye the wife of Cleophas or Clophas was sister to Marie the Uirgin mother of our Sauiour Christ stoode with her by y e crosse wheroÌ„ Christ dyed to behold with teares sorowe of heart his pacient suffring guiltles passion for them and all Christians Iohn 19.25 Mary Magdalen which word Magdalen signi magnified or exalted Shee was the sister of Martha and Lazarus whome Christ raysed from death being a very sinful woman dwelling in Bethynia it pleased God for the comfort of al sinners to call her so to repentaunce remorce for her former foule wicked life y t when she knew Iesus to sit at meate in one of the Pharises houses called Symon the Leaper she went with a boxe of very costly and sweete oyntment called Spiknard or Nardus in her hande the which boxe after she had broken it and powred the Oyle vpon Christes head as he sat so that it ran downe along vpon his bodye she then fell downe also at his feete behynd him and wept so abundantly for her sinnes that she washed his feete with her teares and did wipe them with the hayres of her head and also kissed them and annoynted them with that sweete oyntment so that the house was filled with the sweete sauour and odour thereof Which her godly facte was verye offensiue both to Iudas his Apostle the dissembling traytour and also to Symon the ignoraunt Pharisie and maister of the feast Insomuch as Iudas hereby tooke occasion to betraye Christe For hauing indignation against it not for y t he cared for the poore because he was a theefe and bare the bag of money that was giuen to the poore he murmured and disdayned in himselfe sayd why was not this oyntment solde for three hundred pence giuen vnto the poore But Iesus to excuse or rather approue and commend Maries fact said vnto him Let her alone why trouble ye her she hath wrought a good worke on me done that she could comming before hand to annoynt my body to y e burying to honour my buryal withal The poore ye haue with you alwayes and when yee wil yee may doe them good but me ye shal not haue alwaies Therfore verily I say vnto you whersoeuer this Ghospel shal be preached thorowe out al the world this fact which she hath done shal be spoken of in her worthy remeÌ„brance perpetual memorial Also when Symon the Pharisie which bad Christ to the feast saw what Mary had done he likewise murmured grudged within himself began to doubt of Christ to iustify himselfe to condemne Mary saying if this man were a Prophet he would surely haue known who what maÌ„ner of womaÌ„ this is which toucheth him for she is a sinner or coÌ„mon harlot but Iesus seeing y e great faith of y e woman knowing his hypocritical thoughts preseÌ„tly put foorth this parable said to him SimoÌ„ I haue soÌ„what to say to thee say on master quoth he There was said Christ a certein creditor had 2. debtors y e one ought him 5. hundred pence the other fifty wheÌ„ they had nought to pay he them both which of them therefore thinkest thou wil loue him most tel me I suppose quoth Simon that he to whoÌ„ he forgaue most will loue him most Thou hast iudged truely said Christ and with that turned him to the woman said to Simon Seest thou this woman I entred into thine house and thou gauest me no water to my feete but shee hath washed my feet with teares and wiped them with the haire of her head Thou gauest mee no kisse but shee since the time that I came in hath not ceassed to kisse my feet My head with oyle thou diddest not anoint but shee hath anointed both my head and feete with oyntmente Wherefore I say vnto thee many sinnes are forgiuen her for she loued much To whom a litle is forgiuen he doth loue a litle And then he turned him to Marie Magdalen and sayde vnto her woman thy sinnes are forgiuen thee and thy fayth hath saued thee
1. Sam. 14.49.18.17.19 2. Sam. 21.8 Michaiah or Maacha sig the Lords pouertie or lowlinesse the Lords stripe who is the Lorde She was the daughter of Uriel or Abshalom the wife of Roboam mother of Abiiah king of Iuda called also Maacha as ye may reade in the story of Maacha 1.2 Chro. 13.2 Michal or Michol sig who is perfect who is all but you who is fully appoynted but you The very goodnesse or perfectnesse or forbidding of the waters al the water or of all She was the youngest daughter of king Saul whom because shee loued Dauid well her father gaue vnto Dauid to be his wife but yet with this diuelishe and hipocriticall intent that shee might be a snare to bring him into the handes of the Philistines to be destroyed as he before had promised to geue him her sister Merab vppon the like wicked practise But Michal loued Dauid her husband so faithfully that her father could not haue his wicked purpose that way to take effect For when after this marriage he had assayed to kill Dauid with his owne hand and could not And therefore sent men of purpose to watche his house and to stay him there in his owne bedde God so moueth the heart of Michal against the tyrant her father and to fauour her husbande that she knowing of that conspiracie went and tolde Dauid therof saying If thou saue not thy selfe this night to morow thou shalt be slaine wherefore to saue the life of Dauid her husband shee let him downe at a backe windowe that he escaped and layde an image in his bedde with a pillow vnder his head stuffed with Goates haire and couered it with a cloth And when her fathers blooddie messengers came into her house in the morning and asked for Dauid Michal said he was sicke the cruell messengers thinking to haue carried Dauid bedde and all to the king that he himselfe might slay him as he commaunded went into Dauids chamber and when they came there and founde nothing els in y e bed but a block they were ashamed to be so mocked so returned to Saul told him Then Michal being demanded of Saul wherfore she had so derided him and sent his enemy Dauid away made her excuse that if she had not let him goe he would haue killed her for hee so to doe had threatned her So Dauid by her meanes and pollicie escaped and fled frō Saule After this her father tooke her from Dauid and gaue her to one Phaltiel the sonne of Laish to wife with whom she remayned till the death of Saul And then Dauid beeing somewhat setled in his kingdome made truce with Abner the house of Saul vpon this condition that Abner woulde bring him his wife Michal with him when he came which condition being graunted Dauid sent messengers to Ishboseth Sauls sonne saying Deliuer mee my wife Mychal which I married for an hundred skinnes of the Philistines and for whose sake I put my life so desperately in daunger So Ishboseth as he that feared Dauid and durst doe none other tooke Michal away from her husbande Phaltiel sent her by Abner to Dauid And her husband Phaltiel so deerely loued her and was so loth to depart from her that he went with her and came weeping all y e waye behind her for sorrow til she came to a place called Bahurim there and then being commanded by Abner so to doe he forsooke her and returned home and Abner brought her to Dauid to Hebron there left her and went his way so was she restored againe vnto Dauid by Abners meanes Finally whē Dauid came dauncing before the Arke of God in his shirt or linnen Ephod to the citie of Dauid it chaunced Michal to looke out at a window beholding y e king her husband how he leaped daunced before the Arke she like a worldling not able to comprehend the motions of Gods spirite that moued him and zeale of Dauid the childe of God began to despise him in her heart and meeting him after all thinges were done comming home to blesse and pray for his owne house as he had done before for the people she interrupted him greatly and sayd O how glorious was the king of Israel this day which was vncouered to day or naked in the eyes of the maydens of his seruantes as a foole vncouereth himselfe But Dauid whom no worldlie affection caused so to doe but onely the zeale that he bare to Gods glorie rebuked Michal his wife saying It was before the Lorde which chose me rather then thy father and all his house and made me ruler of his people therefore did I play and daunce before the Lorde yea and I will yet be more vile then thus and will bee lowe in myne owne sight and of the verye same mayde seruauntes which thou hast spoken of shall I be had in honour And so for thus despising and mocking her husband Dauid the faithfull holy child zealous seruaunt of God the Lord plagued her with barrennes that she neuer had childe 1. Sam. 14.49.18.20 c. 19.11 c. 25.44 2. Sam. 3.13 c. 6.16 c. Miriam or Marie sig exalted or reaching or bitter as before in Marie She was the daughter of Amram and Iochebed and sister to Aaron and Moses who in her young Maydenly yeeres was called Aimia or Alima and being aboue x. yeeres old when her brother Moses was borne and laide in an Arke and cast into bulrushes by the riuer to bee drowned as Pharao had cruelly commaunded she stoode a farre of to wit what would become of him And seeing Pharaos daughter called Memphetica take him out of the water which was in the yeere of the world 2434. she ran to her and sayd shall I goe and call to thee a nurse of the Hebrew women to nurse the child and she said goe wherevpon she went and called her owne mother Iochebed who came and tooke Moses so by Gods prouidence she nursed her owne childe whō God thus maruellously had preserued to bee a notable member of his Churche And when her brother Moses had brought the children of Israel through y e red sea king Pharao their persecutor w t all his host was drowned therin she being a prophetesse took a timbrel in her hād with other womē following her in like sort begā ioyfully to daūce sing y e song y t Moses made which was this Sing ye vnto the Lord for he hath triumphed gloriously The horse and the rider hath hee ouerthrowen in the Sea as before in the firste Lampe pag. 1. After this she grudged against her brother Moses which had taken an Ethiopian or woman of Inde to his wife called Zipporah sayinge what hath the Lord spoken but onely by Moses hath he not spoken also by vs Which her murmuring Moses beeyng a very meeke gentle man gently bare but the Lord beyng therewith highly displeased and very angry did therefore smite Myriam with a
Leaprosie as white as snowe in the yeere of the worlde 2516. Then Moses partly for pittie to see his sister in such a lothsome case and partly at the earnest request and intercession of Aaron his brother who saide to Moses Alas my Lorde I beseech thee lay not the sinne vpon vs which we haue foolishly committed and wherein we haue sinned Let her not I pray thee be as a childe dead of whom the fleshe is halfe consumed when hee commeth out of his mothers wombe hauing as it were but skinne bone Moses besought the Lorde for his sister saying O Lorde I beseeche thee heale her nowe but the Lord made him aunsweare saying if her father in his anger and displeasure had spit in her face shoulde she not haue beene ashamed seuen dayes Let her be shut out of the host seuen dayes and after she shal be receiued So Miriam was shut out of the host seuen dayes as the Lorde commaunded and the people remoued not till Miriam was restored and receiued in againe into the host Finally in the yeere of the worlde 1554. when she had liued 119. yeeres after the birth of Moses and when Moses and the children of Israel were come into the desert of Sinai to the citie Cades fortie yeere after the departure out of the land of Egypt Myriam there dyed and was buried when shee had liued aboue a 130. yeeres Exod. 2.4.7.6.20 15.20 c. Num. 12.1 20.1 1. Chro. 6.3 Milcha Milcah or Melcha or Melea sig a Queene his Queene or aduiser fulfilling She was the daughter of Haram Abrahams youngest brother the sister of Lot and as some thinke of Sarai the wife of Abraham and also was the wife of Nahor Abrahams second brother so that her husband and her father were naturall brothers the sonnes of Terah and she her selfe neere vnto her husband who was her vncle which kynde of marriage was after forbidden by the lawe after she bare vnto her husband Nahor eight sonnes to wit Uz Buz. Kemuel that was afterwarde Prince of the Assyrians Chesed Hazo Pildash Iidlaph and Bethuel which was the father of Rebecca that afterward became wife to Isaack so Milcha was Rebeccaes grādmother her mates name was Reumah Gen. 11.29.22.20 There was another woman called Milcah whiche was one of the fiue daughters and coheires of Zelohehad of the tribe of Manasses as yee may reade in Mahlah her sisters storie Number 26.33.27 1.36 Molecheth signifieth a Queene She was the sister of Gilead and daughter of Machir and bare vnto her husband three sonnes called Ishbod Abiezer and Mahalah 1. Chro. 7.18 N Naamah or Naama signifieth comlinesse fayre beautifull or greatly mouing affliction She was the daughter of Lamech and Zillah and the sister of Tubalkain the cunning brasier and smith Gen. 4.22 There was another woman called Naamah which was an Ammonitesse one of the wiues of king Salomon who bare vnto him a sonne called Rehoboam that after was king of Iuda 1. Kings 14. 21. Naarah or Naara or Naari signifieth a puzill a damosell striking of or walking She was one of the two wiues of Ashur the father or Prince of Tekoa her mates name was Heleah and she bare vnto her husbande foure sonnes called Ahuzam Hepher Temeni and Haashtari 1. Chro. 4.36 Naomi or Noemi or Mara sig fayre comely or prouoking much or greatly assuring Bitter She was the wife of a certaine man called Elimelech dwelling in the land of Iuda in a citie called Bethlem and for because of the present dearth which was ouer all the lande of Iuda in the time that the Iudges ruled She went with her husband and her two sonnes called Mahlon and Chilion into the countrey of Moab to soiourne where in processe of time her husband first died and her two sonnes w t whom she remained being married to two of the Moabitish damosels to wit Orphah Ruth died there also So that Naomi which had dwelt in the land of Moab ten yeeres was now left desolate both of her husband and of her sonnes Then Naomy hearing how the Lord had visited her countrie againe with plentie returned from Moab homewardes againe her two daughters in lawe Orpha and Ruth bringing her on y e way in her iourney And when shee sawe they had gone a good way with her and coueted not to returne from her shee saide vnto them Goe nowe my daughters and returne eche of you vnto your mothers house and the Lorde deale as kindly with you as yee haue dealt with the dead men my sonnes and with mee their sorowfull mother And the Lorde graunt that you may finde rest eyther of you in the house of her husband and so kissed them to haue bid them farewell But when she saw that they wept and would not depart from her she sayde vnto them agayne returne my daughters I pray you for what cause will yee goe with me Are there anie moe children within my wombe to bee your husbandes Turne againe therefore I say and goe your way for I am too olde to haue an husband And if I should say I had hope of children or if I had an husband this night or had already borne sonnes Woulde yee tarrie for them till they were growen of age and refrayne from taking of husbandes so long No not so my daughters it greeueth mee much for your sakes that the hand of the Lord is gone out against me Then they wept altogether and Orpha kissed her mother in lawe and tooke her leaue and returned into her owne lande of Moab agayne But because it was Gods woonderfull prouidence that Ruth shoulde become one of his housholde shee abode still with Naomy But Naomy did all that shee could to perswade her likewise to depart and returne with her sister saying beholde thy sister in law is gone backe vnto her people and vnto her Gods returne thou also after her But when Naomy saw that for no entreaty Ruth would depart from her but was stedfastly mynded to goe on with her she left speaking vnto her And so when they came to Bethlehem Iuda which was about the beginning of barley haruest or in April where when her cōming was noysed abroad the women of the citie which saw Naomy knowing her to come of a great familie and to haue been of great reputation when she dwelt among them said one to another is not this Naomy Naomy saide shee call me not Naomy that is beautifull but call me Mara that is bitter for the almighty hath geuen mee much bitternes I went out full and the Lorde hath brought me againe emptie Why then call yee me Naomy seeing the Lord hath humbled me and the almighty hath brought me vnto aduersitie And so Naomy remayned in Bethleem Iuda her daughter in law Ruth with her where shee liued poorely by the corne that Ruth gleamed for her sustenaunce in the fieldes of Booz her husbande Elimelechs kinsman and when Ruth brought home the corne and tolde her where shee had it she
his master had sent him together with the manner of his meeting with Rebecca their Daughter at the well whom he disired them to giue to his maysters Sonne to wife Wherevnto Laban her brother and Bethuel her mother so soone as they perceiued by his discourse and tale that he tolde that this was Gods ordinaunce they yeelded to the mans request saying This thing is procured of the Lorde we cannot therefore saye vnto thee neyther euill nor good Behold Rebecca is before thee and at thy commaundement take her and goe that shee may bee thy masters sonnes wife euen as the Lorde hath ordeined Which words so greatly reioyced the man that he hauing first praysed the Lord for his mercy towardes his maister and for that he had his request graunted tooke forth more iewelles of gold and siluer and riche apparell and gaue them Rebecca in the presence of her friendes Hee gaue giftes also vnto her brother and mother for tokens of goodwil and to requite their courtesie and then satte downe and did eate and drinke merily with them And on the morowe when the man made haste to bee gone with Rebecca her brother and mother to shew that parentes haue not authoritie to marye their children without consēt of the parties called the Damosel forth to aske her counsel and to know whether she would goe with the man or noe And she being content to goe with him prepared her selfe readye but before shee went her brother and mother blessed her saying Thou art our sister grow into thousandes and thy seede possesse the gate of thine enemies and be victorious ouer them which blessing was afterwarde fullye accomplyshed in Iesus Christ. So Rebecca taking her nurse Deborah and her maydens with her shee lefte her brother and mother and rode away with the man who brought her towardes Isaak his maisters sonne and when shee espyed Isaak comming by the way in the fielde to meete her shee sayde vnto the seruant who is yonder man that commeth in the fielde to meete vs It is Isaak my maisters sonne quoth the seruant who walketh yonder praying in the fieldes as his manner is so when shee came neere him shee alighted and in token of shamefastnesse and chastitie as the custome of euery spouse firste brought vnto her husband was she tooke a vaile couered her head face and was deliuered vnto Isaak being 40. yeares old who brought her vnto his late mothers Saraes tent so she became his wife and this was in the yeare of the world 2148. was deerely beloued of him Wherby he hauing newly left mourning for his mother Sara that was lately departed this lyfe was now by Rebecca his wife greatlye comforted and cheered againe to his great comfort And this maryage was made in the yeare of the worldes creation 2148. Afterward Rebecca hauing bin xx yeares barren and without anye childe at y e last at the earnest petition prayers of her vertuous husbād whom God heard conceiued with 2. children at once when she felt them striue together within her wombe she made her mone to God saiing Seeing it is so that one shal destroy an other why am I thus with childe but God made her answere saying There are two manner of people in thy wombe two nations shal be deuided out of thy bowels and the one nation shal be mightier then the other and the elder shal be seruant to the younger And so when her time was come to bee deliuered she brought forth two twinnes the one red rough that came out first whose name was called Esaw the other white and smoothe that came out last held his brother by y e heele whose name they called Iacob which two afterward became mighty men in the world But Rebecca loued Iacob her youngest sonne better then Esaw her eldest for Esaw had married in processe of time two wiues at once of the daughters of the Hittites one called Iudith y e other Beshemath who were a continual griefe of minde vnto her for their disobedience rebellion And to preferre Iacob before Esaw she sayd vnto Iacob Heare mee my sonne Behold thy father is blinde as thou knowest I haue heard thy father say to thy brother goe and kill some venison and make mee meat therof such as I loue that I may eate blesse thee before y e Lord afore I die Now therfore my sonne heare my voyce in that which I cōmaund thee Get thee now to y e flock bring me thence 2. good kids y t I may make pleasant meate of thē for thy father such as he loueth thou shalt bring it him to eate that he may blesse thee before his death Which subtill dealing of Rebecca with her husband is blame worthy because she should haue taryed til God had performed his promise made towardes Iacob the younger and not to haue sought by this sinister meanes to preuent Esaw Then sayd Iacob vnto her Mother my brother Esaw is a rough man I am smooth and if my father shal happē to feele me I shal seeme vnto him as I went about to deceiue him so shal I bring a curse vpō me not a blessing Wel quoth Rebecca vpō me be thy curse my sonne only heare my voice go fetch me y t kids so he went fet thē vnto her she made pleasant meat therof such as his father her husband loued And when she had done shee fet out certeine fayre cloathes of Esawes put thē vpon Iacob and couered his hands and the smooth of his necke with Goates skinnes and put the meat in Iacobs handes to cary to his father By which pollicie of Rebecca Iacob gat firste his Fathers blessing to fulfill the word of y e Lord who before had sayde to Rebecca that the elder shoulde serue the younger But when shee heard how Esaw her sonne threatned to kill her sonne Iacob his brother for stealing awaye thus by subtyltie his blessing she tolde it Iacob saying Thy brother Esaw threatneth to sleye thee therefore my sonne heare my voyce make thee ready and get thee to Laban my brother at Haran and there tarye with him a while vntyll thy brothers furye and fiercenesse be asswaged and that his wrath bee turned awaye from thee and hee forget the thinges which thou haste done vnto him and then will I send and fetch thee away from thence for why should I bee depriued of you both by murder in one daye And when shee had giuen her sonne Iacob this counsaile to flye away she wente to Isaak her husbande to perswade him to anger for Iacobs departure and sayde I am weary of my life for this Iudith and Bathshemath the daughters of Heath my sonne Esaws wiues for they continually vexe my heart with their disobedience and therfore if my sonne Iacob should take a wife also of y e daughters of Heath such a one as these are of the daughters of that lande what good should my life
the right of her pertaine and thou must marry her seeing thou alone art the remnant of her fathers kinred and the maide is faire and wise nowe therefore heare mee and I will speake vnto her father that we may make the mariage when we are returned from Rages for I know that Raguel cannot marry her to another according to the lawe of Moses els hee shoulde deserue death because the right of her doth rather appertaine to thee then to any other man Then answered the young man Tobias and saide I vnderstand and haue heard brother Azariah that this maide hath beene giuen to seuen men who died in the marriage chamber and were slaine of the Diuell I am afraide therefore least such thinges shoulde happen vnto mee for if I as thou knowest the only begotten sonne of my father should go into her whoÌ„ I feare the wicked spirits do loue because they hurt no bodie but those which come into her it should come to passe y t I also should die as y e other vii I should I feare me bring my father mothers life because of me to y e graue in sorrow for they haue none other sonne to bury theÌ„ Then said the Angel againe vnto him doest thou not remembtr the precepts that thy father gaue thee when he charged thee of his blessing that thou shouldest marry a wife of thine owne kinred wherfore heare me O my brother for shee shal be thy wife neither bee thou carefull or fearefull of the euill spirite For I will tell thee what they be of whom the Diuell hath power namely they that receiue mariage after suche a fashion that they shut God out of them and from their heartes and giue themselues to their owne lustes euen as it were an Horse and Mule whiche haue no vnderstanding vppon suche hath the the same Diuell Asmodeus power But this same night shall Sarah bee giuen thee in marriage And when thou takest her and art come into the bed chamber withold thy selfe from her three dayes and giue thy diligence to nothing but vnto prayer together with her And in the first night take the heart and liuer of the fishe and lay it vpon hot coles and make a perfume thereof to perfume the chamber and when the Diuell doth smell the same hee shall flee away and neuer come againe any more The seconde night also when thou shalt come to her and goe into thy bed ryse vp both of you and pray to God which is mercifull who will haue pitie on you and saue you and so shall you bee receiued into the companie of the holy Patriarches The third night arise and pray likewise both together that yee may obtaine the blessing of God and haue whole and sounde children begotten and borne of your bodies And after the thirde night feare not but take the maiden in the feare of God for shee is appointed vnto thee from the beginning and abuse her not but vse her body modestly more for the desire of children then for any fleshly lust that in the feede of AbrahaÌ„ thou maiest obtaine the blessing in children And thou shalt keepe her and shee shall goe with thee Moreouer I suppose that shee shall beare thee children Now when young Toby heard these thinges hee loued Sara before that â—uer he sawe her and in his heart he was effectually ioyned to her And when they were come to Raguels house in Ragis it was Saraes chaunce to meet them first who after gentle salutations vsed ech to other brought them into her fathers house where after further acquaintance taken when shee heard that olde Toby was blinde she with her father and mother wept and were very sorowfull for that his affliction And after much good cheere and courteous entertainemente made by her father and mother and her selfe vnto them the Angell brake the matter and cause of their comming first to Raguel and communed with him about the giuing of his daughter to young Toby his cosin And Raguel Saraes father being very willing so to doe tolde him all the doubt and thinges that hee feared woulde discourage the young man saying It is meete that thou shouldest marry my daughter Neuertheles I will declare vnto thee al y e truth I haue giuen my daughter alredy in mariage to seuen men who dyed that same night y t they came into her Therefore I feare least it should chance vnto thee in like maner No quoth the Angel feare not to giue him thy daughter in mariage for vnto this man Tobie which feareth God doth thy daughter Sara belong to wife therefore might many marry her but none other haue or inioy her as appeareth by thy saying in that the seuen men are all dead before they euer lay with her Yea quoth yoÌ„g Toby who for all this was couragious mery constantly set in the loue of Sara I will neither eate nor drinke here this day except thou first graunt me my petition that is doe not only promise mee to giue me thy daughter Sara but also bring her foorth hither and presentlie betroth her to me to be my wife Then Raguel perceiuing this to bee the worke of God who had sent them for the same intent y t his daughter might bee maried in her owne kinred according to the law of Moses doubted not to giue her vnto young Tobie but said vnto him take her then marry her according to the custome for thou art her cosin she is thine and God which is mercifull make this prosperous to you both in al good things So he called his daughter Sara who came vnto him he tooke her by the right hand gaue her into the right hand of Tobie for a wife vnto him blessed theÌ„ saying Behold take her after the law of Moses lead her away to thy father And the God of Abraham the God of Isaak the God of Iacob be with you ioyne you together fulfill his blessing in you And then y t is to say in the yeere of the world 3414. Raguel with his wife Edna made a contract of mariage sealed it to approue both their consents to the marriage of their daughter so after the feast praised God And when night came her mother Edna at her husbands commandement prepared another chaÌ„ber for Sara to lie in who so soone as she was brought thither fel a weping But her mother wyped away her daughters tears comforted her with sweete wordes saying Be of good cheere my daughter the Lord of heauen earth giue thee ioy for this thy sorrow heauinesse y t thou hast suffered be of good comfort my daughter So when she was in the chamber a bed they brought in Tobie her husband also into her who remembring the Angels wordes perfumed the chamber with the liuer of the fish which perfume when the euill spirite had smelled hee fled straight way into the vttermost parts of Egypt for the Angel Raphael had taken hold of
chiefest midwiues of the Hebrue women in the lande of Egypt vnto whom king Pharao in his cruel rage against the Israelites and the children of God gaue this commandement saying when yee doe the office of a midwife to the women of the Hebrues or Israelites and set them on their stooles or seates whereupon they satte in trauelling of childe If it be a sonne then ye shall kill him but if it be a daughter theÌ„ let her liue Notwithstanding these two midwiues feared God more then the king did not murther the infants of the women of Israel in y e birth as y t bloody butcher king Pharao had coÌ„maÌ„ded theÌ„ But coÌ„trariwise preserued y e meÌ„ children still aliue which wheÌ„ y t tyrant the king vnderstood he sent for these two good midwiues rebuked theÌ„ saying why haue ye preserued aliue y e meÌ„ childreÌ„ coÌ„trary to my coÌ„mandment But the Midwiues made their excuse and answered the king saying Because O king quoth they the Hebrue women are not like the women of Egypt for they are more strong and sturdie women and liuelie and quicklie deliuered yer the Midwiues come at them Which answere the tyrannous king well allowing of when he saw he could not preuaile by that craft he burst foorth to open rage against Gods people and commaunded all his people that they should cast euery man childe of the Hebrue women into the riuer but to reserue euery maidechilde aliue But as touching this act of Shiprah and her fellow Midwife as their disobedience heerein to the king was lawfull enough so their dissembling and lying in their excuse so vnto him was euill howbeit because the Midwiues feared God therefore God made them houses and prospered them that is God rewarded their constancie not their lying and blessed and increased the families both of the Midwiues and of the Israelites by their meanes so that the people of Israel multiplied and were very mightie Yea by their meanes that notable member of Gods Church and holy man of God Moses was preserued by whom God deliuered his people out of the oppression and slauery of that Tyrant Pharo to his vtter destruction in the redde Sea Exod. 1.15.16 c. Shuah or Sua or Suaa sig crying sauing mightie honorable regardful of the sauiour lowlinesse studie speech budding praier She was a Cananitish woman borne the daughter of one Suah or as some thinke of Hirah an Addulamite and became the wife of Iudah the sonne of Iacob which affinitie notwithstanding was condemned of God so shee bare vnto Iuda three sonnes Er Onan and Shelah at a place called Chezib But because her two eldest sonnes were both wicked men in the sight of the Lorde therefore the Lorde slue them both to her great griefe And in processe of time shee also died after whose death her husband Iudah committed horrible incest with her daughter in lawe Tamar the wife of Er her eldest sonne to the slander of the Church and offence of the godlie as ye may reade Gen. 28. 1. Chro. 2.3 There was another woman called Shuah which was the daughter of Hebar the sonne of Beriah the sonne of Ashur and who also was the sister of Iaphlet Shomer and Hotham 1. Chr. 7.32 Susanna or Suesâ—hanna sig a Lilly a Rose Mirth his Lilly grace or Lady her grace and good behauiour louely fauourable c. Shee was the daughter of Helchias of the tribe of Iuda and wife of Ioachim a very great riche man and of high reputation and honour among the Iewes in Babylon where hee dwelt Nowe shee beeing a very fayre woman well brought vp and instructed by her parentes in the law of Moses one y t feared God In the same first yere that she was married there were two Iudges made of y e Ancients of the people which resorted muche to her husbande Ioachims house because hee was the most honorable of all others and all they of the Iewes which had any thing to doe in the lawe came thither also vnto them to haue their matters hearde and decided These two Iudges beeing wicked men were so wounded with the loue of Susanna and burned so in lust towards her both at one time vnwitting one to the other that they wist not what to doe but neither durst tel the other his grief nor yet for shame vtter their inordinate dotage and lust vnto her And so on a day when they had sate long in Ioachims house about matters of the lawe and waited for to haue their purpose on Susanna and coulde not they brake vp and went home to dinner And at their returne againe togethers the one brake to y e other their whole minds appointed a time when they mighte take her alone And when they had espied out a conuenient time y t Susanna went into a faire garden that shee had adioyning vnto her house as her manner was there to walke euer about noone when her husbandes Clients were all gone home to dinner with two of her maidens onelie accompanying her there to walke wash herselfe in the heate of the day Behold these two olde lechers hid them selues in the garden against her comming And assoone as her maidens had shut the garden or orcharde dore and were gone for oyle and sope for their mistres as shee had commaunded them These two wicked Elders or lecherous Iudges who had lyen there priuilie hid vnknowen to Susanna and her maidens like two neighing horsses came vpon her now beeing all alone and saide Beholde the garden dores are nowe shut that no man can see vs and wee burne in loue with thee therefore consent vnto vs and lye with vs if thou willt not wee will beare wtinesse against thee that a young man was in the Orchard with thee and y t therefore thou sentest away thy maydens from thee because thou wouldest commit adultery with him And then Susanna sighed and saide Alas I am in trouble on euery side for if I followe your mindes and doe the thing it will bee my death And if on the other side I consent not vnto you nor doe it not yet can I not escape your handes Well it is better for mee to fall into your handes without the deede doing then to sinne in the sight of y e Lord by doing it And with that shee cryed out vpon them with a loude voice And the olde lechers cryed out as fast against her which clamour on both parties was so great that it was hard among her seruants without which ranne to the garden dore and burst it open for hast to see what the matter was And when the seruants had heard the elders false report of Susanna they beeing a little too hastie in beleeuyng so false a reporte of their mistres were greatly ashamed of her for there was neuer suche a report made of Susanna before So on the morrowe after these two wicked Iudges full of mischeuous imaginations againste Susanna came to Ioachim her husbandes house as the manner
was and there declared the matter but most falsly against her to her husbande and all by wrongfull accusation to bring her to death for spight that shee would not consent to their diuelishe desires And when shee was sent for to her fathers house where she then laye and came accompanied with her father and mother her children and all her kin to bee iudged and araygned before them for a breaker of wedlock and an adultresse according to the lawe of God shee beeing a very tender person and marueilous fayre of face stoode before the two wicked Iudges with her face couered But these lecherous dottards to the end they might at the least bee satisfied with her beautie commanded to take the vaile or cloth from her face that they might fully behold her haue a full sight of her beautie which thing being done to the griefe of her friends and many that stoode about her These two wicked Iudges stood vp them selues both to be her accusers and iudges and laying their handes vpon the head of Susanna who wept and looked vp to heauen for her heart trusted in the Lorde They said as we were walking alone in the garden this woman came in with her two maides whō shee sent away frō her making fast the orchard dores after them with y t a young felow which there lay hid in the garden start vp went vnto her lay with her then wee which stood in a corner of the garden seeing this wickednesse ranne vnto them and sawe them as they were together but wee coulde not holde the fellowe for hee was stronger then wee and got open the dore and leaped out And when wee had taken this woman wee demaunded of her what fellowe it was but shee woulde not tell vs. This is the matter that wee lay vnto her charge and wee be witnesses of the same Then the common sort beleeued them as those that were the Elders and chiefe Iudges of the people and so they condemned Susanna to death whereuppon her friends yea and all they that knewe her for sorrowe beganne to weepe and lament heartilie for her Yea and Susanna her selfe then cryed out with a loude voice and made her feruent prayer vnto God saying as before in the first Lampe Pag. 48. O euerlasting God thou searcher of heartes thou that knowest all thinges before they come to passe thou wotest that they haue borne false witnesse against mee and behold I must die whereas thou Lorde knowest I neuer intended or once so much as thought much lesse did any such thing as these men haue maliciously imagined or inuented against mee And the Lorde heard her prayer Therefore when shee was ledde to bee put to death according to her iudgement and as shee was going to the place of execution the Lorde of heauen which had commpassion of this innocent woman neuer forsaketh leaueth his but helpeth them euen then when all thinges seeme past hope of mercy to the great comfort of all oppressed Christians raised vp the spirite of a little young childe called Daniel who cryed with a loude voyce to the great admiration no doubt of all that heard him saying I am cleane from the blood of this woman And when the people heard that they stayed and turned them towardes the childe and demaunded of him what hee meant by his wordes O yee children of Israel saide hee are yee such fooles that without examination and knowledge of the trueth yee haue condemned a daughter of Israel Returne againe to iudgement for they haue borne false witnesse against her Then the people went backe againe in all hast And the Elders tooke Daniell and set him among them in iudgement who when he had commanded the two olde lecherous Iudges that were the false witnesses to be seuered one from another that hee might examine them seuerally a parte hee called the one of them said vnto him O thou old cankered carle that art old in a wicked life and hast vsed thy vncleannesse so long Now thy sinnes and vngracious deedes which thou hast committed afore time are come to light for thou hast born false witnes hast pronounced false erronious iudgemēt Thou hast condemned the innocent hast let the guiltie go free Albeit the Lord sayd the innocent and righteous shalt thou not slaye Now then if thou hast seene her commit this villanie tell mee vnder what tree of the orchard or garden thou sawest this woman and the young fellow company together He answered vnder a Mulbery or Lentiske tree Now verily quoth Daniell thou hast lyed against thine owne head For loe the Angell of God hath receiued the sentence of God to cut thee in two For thou art worthy of death in that thou hast oppressed the innocent woman contrary to the commaundement of God who sayd The innocent and righteous see thou slaye not neyther shalt thou beare false witnesse against thy neighbour and so he put him aside Then the childe called the other old dotard sayd likewise vnto him O thou seede of Canaan not of Iuda bewtie hath deceiued thee and lust hath subuerted thine heart Thus haue ye long dealt with y ◠daughters of Israell they for feare consēted vnto you and companyed with you but this woman being a daughter of Iuda would not abide your wickednesse Now tell me vnder what tree didst thou take them companying together He answered vnder a Pyne prune or Mirtle tree Uery well sayde Danyell Nowe verilye thou hast lyed also against thine owne lyfe or head therefore the Messenger or Angel of the Lord standeth waiting with the sworde to cut thee also in two and so to destroye you both And with that all the whole assemblye cryed with a loude voice and praysed God which so miraculouslye had preserued Susanna that daye and saued her that trusted in him And so fell vpon the two wicked Iudges who were conuict by their owne mouthes of falshoode and according to the law of Moses Deuter. 19.19 put them both to death for bearing false witnesse against their neighbour Thus the innocēt blood of Susanna was saued y e same day from being spilt in y e yeere of y e world 3518. Therfore Helchias her father mother praised God for their daughter Susanna with Ioachim her husband and all the kinred that there was no dishonestie founde in her Dan. 13. Susanna 1. There was an other woman called Susanna in y e time of Christ which being a godly woman folowed Christ his Apostles diligētly to heare their preaching ministred vnto them of her substance to relieue thē so much as laye in her power to her perpetuall prayse and the great shame of many both men and women now in the time of the same gospell who bee so far from relieuing the professors therof that they will not vouchsafe to follow them no nor so muche as to heare thē preach they neuer so well charme the charmar neuer so wisely but to theyr vtter
and cannot goe backe O my father quoth shee if thou hast opened the mouth so vnto the Lord doe with me as thou hast promised seeyng that the Lorde hath auenged thee of thine enemies the children of Ammon Howbeit yet before thou performe thy vowe doe thus much for me suffer me I pray thee for the space of two monethes that I may goe to the mountaines and bewayle my Uirginitie together with my fellow Uirgins so Ieptah gaue her leaue sent her away And she went with her companions and lamented her Uirginity vpon the mountaynes because it was counted a shame in Israel to die without children And after the end of two moneths she returned againe vnto her father who slue her and sacrificed her according to his vowe that he made And euer after it was a custome in Israel that the daughters and virgins of Israel went yeere by yeere to lament the death and Uirginitie of the daughter of Ieptah the Gileadite foure dayes in a yeere vppon the mountaynes Iudges 11. 34. c. Ieroboams wife Ieroboams wife when her sonne Abijah fell sicke at her husbands request tooke a present of ten loaues cracknels a bottel of hony as y e custome was and because she would not be knowen to be y e Queene shee disguised herselfe and so went vnto Syloe to the Prophet Ahiiah and there feining her self to be another woman then the wife of Ieroboam she asked counsel of him what should become of the young maÌ„ her sonne whether he should liue to succeed his father in the kingdomâ— or die of that disease But the Prophet albeit he was blynde and his eyesight decayed for age yet hauing her coÌ„ming vnto him reuealed by God before hande and her craft and subtletie disclosed vnto him ere she came so soone as he heard the sound of her feeete as she came in at his dore he sayde Come in thou wife of Ieroboam why feynest thou thy selfe to bee another then the wife of Ieroboam I am sent to thee with heauy tydinges Goe tell thy husband thus saith the Lord that forasmuche as I haue exalted thee whiche wast but a seruant to SalomoÌ„ froÌ„ amoÌ„g y t people haue made thee Prince ouer my people Israel c thou hast not kept my coÌ„mandements but done euill aboue all other kinges y t were before thee in coÌ„mitting abhominations setting vp Idolatry not only sinning thy self but making other to sinne Therefore beholde I will bring this euill vppon the house of Ieroboam for his sinnes namelye I will cutte off from him all that pisse against the wal that is euery male euen to the dogges aswel of them y t are shut vp in prison and strong holdes as at libertie and abroad yea I will sweepe away his posteritie as a man sweepeth awaye dounge or dyrte till it bee all gone And the dogges shall eate them that dye in the Citie and the fowles of the ayre deuoure them that die in the fielde for the Lorde hath sayde it Up therefore and gette thee to thine house for when thy feete enter into the Citie thy childe shall die and all Israell shall mourne for him and burye him For hee onelye of Ieroboam shall come to the graue because in him there is founde some goodnesse towardes the Lorde God of Israell in the house of Ieroboam So Ieroboams wife with a heauy cheere departed and came to Terzah where shee dwelt and when she came to the threshold of the doore ready to enter into the house the young man her childe died and they buryed him and all Israell lamented his death euen according as the Prophet from the mouth of the Lorde had foretolde her 1. King 14. Widow of Ierusalem There was a certeine poore widdow in Ierusalem who beeing in the Temple at the time when the rich men and people cast in theyr almes into the tresorie to the reliefe of the poore came also and caste in two mites which make a quadrin or halfe a farthing into the treasorie with the rest of the people whome when Iesus sitting ouer against the treasorie sawe and behelde hee to shewe hee esteemeth our giftes or almes deedes by the hearts ready wil and affection of the giuer and not by the quantitie or value of the thing giuen commended this poore widows offring liberallitie aboue the rich mens saying vnto his Disciples that were about him Uerily I say vnto you that this poore widdow hath cast more into the offrings of God theÌ„ all they which haue cast into the treasorie for they all did cast in of their superfluitie but she of her pouertie did cast in all the lyuing that she had Mark 12.42 Luk. 21.1 Iobs Wife Iobs wife seeing her husband visited by the hande of God and grieuously plagued with botches and byles from toppe to toe beganne to loathe and dispise him because of the loathsomnesse and continuaunce of his diseases And being stirred vp of Sathan as an instrument to â—empt her husband Iob as Eue was to tempt Adam she knowing death to be appoynted for the blasphemer most impatiently and wickedly sayde vnto her husbande Doest thou continue yet in thine vprightnesse curse God and die as though she would haue sayde what gaynest thou to serue God seeing hee thus plagueth thee as if he were thine enimie Blaspheme Gods name by curssing and denying him so shalt thou bee stoned to death by iudgement of the law and be quicklye ridde of this payne wherein most loathfully thou languishest But Ioab like a most quiet and pacient man teaching her and vs all paciently to endure the crosse of affliction and hande of God sayde vnto her O wife thou speakest like a foolishe woman What shall we receyue good at the hande of God and not receyue euill also Iob. 2.9.10 L There was a certeine Ladye a noble Gentlewoman which for her excellent vertue and deuout godlinesse in religion and bringing vp her children in vertue and learning accordinglye was had in great reputation and worthily honoured of all men especiallye of the Apostles Insomuch that S. Iohn not for anye worldly or priuate affection but according to godlinesse so loued this Lady that to her perpetual prayse and all other womens good example by imitating her vertues hee wrote a learned Epistle to her and her children as an electe and most noble Ladye wherein hee reioyced greatlye as all godlye men doe that hee founde her and her children walking in the trueth of Christes Gospell and shunning the by pathes of errour superstition and idolatrie exhorting her most friendely and christianlye therein that as she had begunne to loue and imbrace the Gospell so she and her children would still loue and continue in the constant profession of the same doctrine of Christ which she and her children to fore had learned And warneth her and them also to beware of deceiuers and to haue nothing to doe with false preachers and teachers 2. Iohn 1. The description of the woman called
wife And afterward at the time appoynted his wife bare a sonne and called his name Sampson and the Lord blessed him and the spirite of the Lorde so strengthened him that he grew became a mightie strong man in the house of Dan. And when he fell in loue with a woman one of the daughters of y e Philistines in Timnah he came told his father and his mother and asked their counsels first saying I haue seene a woman in Timnah of the daughters of the Philistines nowe therefore geue me her to wife but his father and mother not knowing that this was the secret worke of y e Lord in Samson did iustly reproue their sonne Samson sayd is there neuer a wife among the daughters of thy brethren and among all my people for thee to take but thou must goe to take a wife of these vncircumcised Philistines No said Sampson geue me her for she pleaseth me well then his father and mother went with him to Timnah where by the way he killed a young Lion that roared vpon him without any weapon neuer told his father and mother what he had done wheÌ„ his father mother were come to Timnah to coÌ„mune talke of y â— matter w t the frieÌ„ds of the womaÌ„ which was so beautiful in SaÌ„psons eyes SaÌ„pson their soÌ„ne weÌ„t vnto y e dead carcas of y e lyoÌ„ which he had slaine therein finding a swarm of bees honie in y e lyons body tooke therof in his haÌ„d came to his father mother gaue vnto theÌ„ to eate but told theÌ„ not where he had it so y e matter of mariage being bargained vpoÌ„ by his father mother y e womaÌ„s friends they married their soÌ„ne SaÌ„pson at his own liking choyse after y e wedding feast as y e maner is his father mother returned home to their own house in Zorah neere to Eshtaol Iud. 13.14 Michas mother Michas mother being an old Idolatresse and supersticious woman dwelling in mount Ephraim in the dayes of Othniel Iudge of Israel on a time was robbed by her own sonne Micha of a xi hundred shekles of siluer which amouÌ„teth in our monie to y e suÌ„me of lxxxi pouÌ„d xiii â— iiii â— or there about which she had laid vp of purpose to make an Idoll therwith And wheÌ„ she missed her siluer shee so cursed baÌ„ned y e theefe y t had takeÌ„ it away in y e hearing of Micha her soÌ„ne y t he could not choose for his mothers quietnesse sake but confesse the felony bewray himselfe vnto her that he was the theefe and therefore sayde vnto his mother The xi hundred shekles of siluer which were taken froÌ„ thee for the which thou curseâ—t and spakest so ill euen in my hearing behold the siluer is with me I tooke it and haue it yet in my possession Then his mother was glad to heare that newes and reioyced greatly saying vnto her sonne Blessed be thou my sonne of the Lord. And when he had restored the siluer againe vnto his mother shee saide vnto him I had dedicated this siluer to the Lorde of mine hand for thee my sonne to make a grauen molten Image thereof Now therefore I wil giue it thee again so coÌ„trary to y e coÌ„maÌ„dement of God true religioÌ„ she took 200. of y e shekles of siluer gaue theÌ„ to y e founder to make therof a graueÌ„ molteÌ„ image which being done she gaue it to y e idolater Micha her sonne with whom euer after it remayned to the offence destruction of many Israelits who therby forsooke the Lord his true worship fel to Idolatry Iudg. 17.1 Mourning witches There were among the Iewes at Ierusalem in old time certayne foolish womeÌ„ whoÌ„ of a superstition they especially appoynted hyred once a yeere yeerly to goe into y e teÌ„ple there in y e night with fayned teares to mourne and bewayle the death of one Tammuze y e great prophet of y e Idols long since dead and buried which superstitious women mourners by reasoÌ„ of y e custoÌ„e in processe of time made an art occupatioÌ„ of fained mourning insomuch as they wer not only hyred at eueri calamity y t happened amoÌ„g y e people to lameÌ„t for y e same but also they taught their daughters other meÌ„ womeÌ„ to weepe mourne w t fayned teares for y e dead other their miseriesâ— of w t superstitious Idolatrous womeÌ„ mourners y â— Lord by his prophet Ier. in deriding mocking reproching his people y â— Iewes who could not lameÌ„t their own sins speaketh thus Thus saith y t Lord of hosts take heede cal for y â— mourning womeÌ„ y t they may come send for skilful womeÌ„ y t they may come and let theÌ„ make haste take vp a lamentation for vs that our eyes may cast out teares and our eye liddes gushe out of water for a lamentable noyse is heard in Sion crying how are we destroyed and vtterlye confounded for we haue forsaken the land and our dwellings haue cast vs out as though they were weary of vs because of our iniquitie as they did in the last Earthquake 1580. wheÌ„ the neighbors on both sides of the streetes ran out of their houses for feare they woulde fall vppon them and met to gether in the middest of the streetes amazed at the terrible iudgementes of God then presently shaking the earth and driuing them out the which day and time I pray God giue vs grace alwayes to remeÌ„ber that with y e fiue wise virgins wee hauing bearing Lampes full of oyle in our hands we may so watch and expect the comming of the bridegroome that wee may bee readily prepared to meete him and be found worthy through his merites to returne with him vnto the wedding Therefore heare the woorde of the Lorde yee women and let your eares regard the wordes of his mouth and teach your daughters to mourne euerye one her neighbour to lament for death is come vp into our windowes is entred into our palaces to destroy the children without and the young men in the streetes c. Iere .9.17.18.20 Agayne the Prophet Ezechiel was shewed in a vision y e superstitioÌ„ abhomination of these Idolatrous women as they sate in y e temple of Ierusalem saying And y e Lord caused me to enter into the entry of the gate of y e Lords house which was toward y e North behold there sate a woman mourning for Tammuze Ezech. 8.14 Let mothers reade this after the death of their children especially newly married and be comforted Mourning mother As I lay in a traunce in the field saith Esdras I sawe in a vision a woman which mourned sore and lamented with a loude voyce and was grieued in heart and rent her cloathes and shee had ashes on her head Then I left my thoughts where I was occupied and turned me vnto her to
it more greeuously that their mother had so often mocked him so he caused her youÌ„gest sonne to be most cruelly handled put to death then any of his brethreÌ„ And last of all after her sonnes were this all slayne and martyred She also their mother suffered death martyrdome paciently constantly holily dyed in the same opinion and religion for mainteining of the law of God 2. Mach. 7. Ioseph fol. 202. Machabites There were also before these two other women of the Machabites who because they had circumcised their sonnes according to Gods law contrary to the commandement of this cruell tyrant Antiochus were brought forth with the babes haÌ„ging at their breasts and after they had ledde them rounde about the Citie for example to others they were cruelly â—ast downe headlong ouer the walles with their children sucking at their breasts so both mothers and babes perished and were most butcherly slayne martyred for the lawes of their God 1. Mach. â— 63â—2 Mach. 6.10 N Widowe of Nahim In the Citie of Nahim a Towne of Galilie in the tribe of Isachar hard by Tyberias there was a certayne widowe who hauing but one onely sonne left her to comfort her after the death of her husband it pleased God that it fell sicke and dyed And as she was following the corse out of the gates of the Citie to the buriall so it was that Iesus by Gods prouidence came and met her and when the Lorde saw her mourne and take her sonnes death so heauily as she had great cause he had compassion on her and sayde vnto her Woman weepe not and commaunding them that bare the corse to stand stil hee went and touched y e coffin sayde vnto her dead sonne Young man I say vnto thee arise with y t onely word of Christ her dead sonne sate vpright in y â— coffin and began to speake Then Iesus delâ—uered him to his mother to her great comfort and his euerlasting glory Luke 7.11.12.13 P Pathroitesse In Pathros a Citie of Egypt there were certaine superstitious and Idolatrous women of the Iewes who when they heard the Prophete Ieremy from the mouth of the Lord preach vnto them there reproue theÌ„ for their Idolatry with many threatnings of Gods plagues to light vpon them vnlesse they did turne and repent in time These wicked women standing by set light by the threatninges of the Lorde vttered by his Prophet and most impudently answered Ieremias saying The worde that thou hast spoken vnto vs in the name of the Lorde we will not heare it of thee But we will doe whatsoeuer thing goeth out of our owne mouth as to burne incense to the Queene of heauen and to poure out drinke offeringes vnto her as we haue done both we and our fathers our kings and our Princes in the citie of Iudah and in the streetes of Ierusalem for then had we plenty of victuals and were wel and felt no euill But since we left of to burn incense to the Queene of heauen and to poure out drinke offerings vnto her we haue had scarcenes of all things and haue been consumed by the sworde by famine And when we burne incense to the Querne of heauen and powred out drinke offerings vnto her did we make hâ—r cakes to make her glad and powre out drinke offeringes vnto her without our husbandes consent as if they shoulde say no wee did it by their sufferance where we may learne howe great daunger it is for the husbands to permitte their wiues to doe anye thing whereof they bee not assured by Gods woorde for if they doe their wiues thereby will take occasion to iustifie their doinges as these supersticious women here did for which folly wickednesse in the wife the husband shal assuredly giue an account before God who wil not onelie punish the women but their husbands also which haue suffered this superstition and errour in their wiues without reprehension Then the Prophet Ieremy perceiuing these Idolatrous women to esteeme religion by their bellie and so greatly to dishonour God by attributing his woorkes to their Idolles and seeyng their extreeme madnesse and impudencie that they were fallen into by declyning froÌ„ GOD to followe their owne fancies euen to iustifie their idolatry and wickednesse in woorshipping the sunne moone and starres against GOD and his Prophetes The Prophete I say spake againe vnto the women and their husbandes gaue them this aunsweare and sayde Heare the woorde of the Lorde yee women thus saieth the Lorde Forasmuch as yee and your wiues haue committed double euill in making wicked vowes in performing the same spoken with your mouthes and fulfilled them with your handes saying We will performe the vowes that we haue vowed to burne incense to the Queene of heauen and to powre out drinke offerings vnto her Therfore beholde I haue sworne saith the Lord by my great name that my name shall bee no more called vppon by the mouth of any man or woman in Iudah in the land of Egypt as to say the Lorde liueth yea beholde I will watche ouer them for euill and not for good and all the men women children of Iuda y t are in Egypt shal be consumed by y e sword famine til they be vtterly destroyed c. Iere. 44. Also Ier. saieth y t in Babylon there were certaine superstitious Idolatrous women and the menstruous women and they that lay in childbed came and brought giftes to the Idols of siluer gold and wood touched the sacrifices offered to Idolles whiche giftes so offered the Priests gaue vnto their wiues to cloath them and their children and to lay vp to vse at their pleasure but vnto the poore and sicke they gaue nothing Baruc. 6.27.28.29.32 Pharaos daughter Pharaos daughter after that her father the king of Egypt had moste cruelly caused the Hebrewe women to cast their men children into the water to be drowned vpon a tyme went downe to washe her selfe in the same Riuer whereinto their children were throwen and as she walked by the Riuer side she espied an Arke or Cradell of wickar lying among the bulrushes and sent one of her maydes that were there with her to fetch it and draw it out of the water and wheÌ„ they brought it vnto her shee opened it and when shee sawe therein a fayre young babe and a man childe and heard it crie and make pitious mone for the mother and sustenance shee had compassion on it and saide surely this is one of the Hebrues children Then the childs sister Miriam standing a farre off to watche what woulde become of the childe seeing it so taken vp by women ran vnto them and not reuealing vnto them whose childe it was saide to Pharaos daughter shal I goe and call vnto thee a nurse of the Hebrewe women to nurse the childe yea quoth Pharaos daughter goe So the mayde went and called Iochebed hers and the childes mother to whom Pharaos daughter sayde Take this childe away
horsemen and footemen with a mightie plague Iudg. 14.15 Sareptesse In Sarepta a towne in Syria or citie in Sydon There was a certain widow dwelling who in the time of the great famine that theÌ„ was in the citie countrey in y e yere of the world 3220. by Gods prouideÌ„ce on a time went out of the gats to gather stickes to make a fire to dresse her meat whoÌ„ when Eliah y e prophet y t God had sent thither saw he called her vnto him said bring me I pray thee a litle water in a vessell y t I may drinke And as she was going to fet it he called to her and said bring me also I pray thee a morsell of bread in thine hand As the Lord thy God liueth quoth she I haue not a cake but euen an handefull of meale in a barrell and a litle oyle in a cruise and behold I am gathering a few sticks for to go in dresse it for me my sonne that wee may eate it die for there is no hope of any more sustenance the famine is so great TheÌ„ Elisha said vnto her feare not woman come do as thou hast said but make me thereof a litle cake first of all and bring it vnto me afterward make for thee thy sonne For thus saith the Lord God of Israel The meale in the barrell shall not be wasted neither shall the oyle in the cruise be diminished vnto the time that the Lorde send rayne vpon the earth and so take away the drought which was the cause of the famine So shee went and did as Eliah bad her she did eate so did he and her house for a certayne time euen till hee had rayne and foode on the earth The barrell of meale wasted not nor the oyle was spent out of the cruise according to the worde of the Lorde which he spake by the hande of Eliah where we see that God receiueth no benefite for the vse of his saintes and seruaontes but he promiseth and performeth a most ample recompence to the giuer for the same After all this God to trie whither this widowe had learned by his mercifull prouidence to make him her onely stay and comforte stroke her sonne that hee fell sicke and his sicknesse was so sore that there was no breath left in him Then shee being very sorowfull sayde to Eliah what haue I to doe with thee O thou man of God art thou come vnto mee to call my sinnes to remembraunce and to slay my sonne when Eliah heard his hostes thus burden him he being afrayde least Gods name shoulde haue been blasphemed and his ministerie contemned except God shoulde haue continued his mercies as hee had begunne them towardes her especially while hee there remayned sayd vnto her Giue me thy sonne and with that tooke him out of her armes and bosome carried him vp into his chamber where he lay and layde him vpon his owne bedde And then called vnto the Lorde by feruent prayer and sayde O Lorde my God hast thou punished also this widowe with when I soiourne by killing her sonne So hee stretched him selfe vpon the childe three times and called vnto the Lorde saying O Lorde my God I pray thee let this childes soule come into him agayne And the Lorde hearde the prayer of Eliah and the soule of the childe came into him agayne and he reuiued Then Eliah brought the child down out of his chamber into the house and deliuered him to his mother saying beholde thy sonne liueth Nowe I knowe quoth shee that thou art the man of GOD and that the worde of the Lorde in thy mouth is true so harde a thing it was for her to depende on God except shee sawe and was confirmed by a myracle 1. Kinges 17. 9. c. Of this widowe our Sauiour Christe specially maketh mention in Saint Luke where hee sayeth I tell you of a trueth manye widowes were in Israel in the dayes of Elias when heauen was shutte three yeeres and sixe monethes and when men dyed through the great famine that was dispersed ouer all the lande but vnto none of theÌ„ was Elias sent saue vnto a certaine widowe in Sarepta a Citie of Sydon For vnto him God saide vp Eliah and get thee to Sarepta which is in Sydon and remaine there for beholde I haue commaunded a widow there to sustayne thee 1. King 17.9 which example Christ among other brought forth vnto the despising Iewes to shewe them that God oftentimes preferreth the straunger to them of the houshold and that for their pride and disdaine the grace of God shoulde be taken from them and giuen to other Luke 4.25.26 Sylomitesse In Silo a citie in Canaan in the tribe of Ephraim it was a custome and maner among the maidens and virgins once euery yeere to go and meete altogether in a certayne place on the North side of Bethell there to daunce and sing Psalmes and songes of Gods workes among them selues without the companie of men And when on a time the Israelites in the quarrell of the Leuites wife that was most vilanously abused in her bodie to death by certaine wicked men of the Beniamites as ye may read in her story had almost destroyed all the whole tribe of Beniamin their brethren man woman and childe in battell and against these fewe that were left had made a rashe vowe and othe among them selues that none should euer after giue his daughter to any of the Beniamites to wife in detestation of the fact committed against that harlot the Leuites wife They being very sory therfore partly for the preseruation of that tribe and partly for the keeping of that othe deuised neuerthelesse secretly this meanes how to marie those vi hundred Beniamites that were left vnto certaine of their daughters And first they deuised that because none of the inhabitatants of Iabish Gilead were at the making of that rashe othe therfore they thought their daughters might safely be giuen vnto the Beniamits to wiues therevpon sent an host of twelue thousande valiant men of Israel to destroy the Citie Iabish man woman and children with the sword for their disobedience in not comming to the Parliament or making of that othe with this charge onely to reserue the virgins vnslayne that had neuer lien with men Who sacking the citie accordingly and killing all the males and women that had lien by men there founde foure hundred maydens virgins that had knowne no man by lying with any male and those they brought vnto the host congregation to Siloh who presently sent for the Beniamits gaue them wiues of those virgins so farre as the nuÌ„ber would reach vnto But when they saw that they had not ynough for them and that there lacked yet 2. hundred moe then they tooke thought saying how shall we do for wiues to the remnant for y e women of Benâ—iamin are destroyed the inheritance of the tribe of Beniamine be reserued preserued not destroyed
the vndefiled battels Wisdom 4,1,2 These are they which were not defiled with women for they are virgins These are they which followe the lambe whithersoeuer he goeth these were redéemed from men being the first fruits vnto God and to the lambe Reuel 14,4 The dutie of husbands towards their wiues These are the ordinances which the Lord hath commanded betweene a man and his wife The first institution of matrimonie in paradise WHen the Lord GOD formed all the creatures of heauen and earth he brought them to man that bée might giue them names who accordinglie gaue names to euerie creature But for Adam found hée not an helpe or mate méete for him among all the creatures vnder heauen therefore the Lord said It is not good that the man should be himselfe alone I will make an helpe or companion méet for him So the Lord caused an heauie sléepe to fall vpon the man and whilest he slept he tooke one of his ribs and closed vp the flesh in stéed thereof and of that rib which the Lord God had taken from the man made he a woman and brought hir to the man to be his mate or wife Signifieng thereby that mankind was now perfect when the woman was created which before was like an vnperfect building And as this first institution of matrimonie in paradise was by God so all lawfull mariages are now also made by the same God and therefore to be highlie had in honour Then the man said This now is bone of my bones and flesh of my flesh she shall be called woman bicause she was taken out of man Therefore shall man leaue his father and his mother and shall cleaue to his wife and they shall be one flesh Whereby we may sée that mariage requireth a greater dutie of men towards their wiues than otherwise they are bound to shew to their parents Gen. 2 18 c. And thus in the daie that God created Adam in his owne likenesse he created them male and female and blessed them and called their name Adam in the daie that they were created So that the husband and the wife are now as one man or one person flesh or bodie For by giuing them both one name he noteth the inseparable coniuction of man and wife Gen. 5 2. Of pluralitie of wiues BUT this lawfull institution of mariage by God which is that two should be one flesh was first corrupted and violated in the house of Cain by Lamech that cruell tyrant who tooke vnto him two wiues at once the one called Adah the other Zillah who greatlie feared his crueltie as appeareth in their stories Gen. 4 19. Afterward also Abraham Elkana Dauid and diuers other of the holie Patriarchs and fathers had two wiues at once but this priuiledge of hauing two wiues came in at the first with the promise of multiplication of séed to replenish the world as well with the heires of promise as of the flesh But this promise being now performed and ended in Christ the priuiledge ceaseth and Gods first lawe taketh place againe which ioineth two in one flesh and no more as before is said and will not haue vs breake wedlocke by pluralitie of wiues Reâ—d 1. Sam. 1 2. Againe King Salomon had seauen hundred wiues that were Queenes and thrée hundred Concubines for euerie daie thrée in the yéere We read also that Rehoboam Salomons sonne had eightéene wiues and thrée score Concubines 2. Chron. 11 21. And that Abiiah his sonne had fourtéene wiues 2. Chron. 13 21. Wherby note that God tollerated in his people the Israelites in those daies pluralitie of wiues as well for the increase of his people as also for a mysterier that he would include and hide therein For Hagar and Sara Abrahams two wiues as also Leah and Rahel Iacobs two wiues were figures of the synagogue and of the true Church of the children of reprobation and the children of election But Christ hath now in the time of the Gospell called vs to the first institution as it was made of God in paradise saieng They shall be two of one flesh 1. King 11 3. Matt. 16. Iudges 2. And did not he make one that is did not God make man and woman as one flesh and not maine â— Yet had he abundance of spirit and by his power and vertue he could haue made manie women for one man And wherfore one flesh Surelie bicause he sought a godlie séede euen such as should be borne in lawfull and moderate mariage wherin is no excesse of lusts Therefore kéepe your selues in your spirit that is conteine your selues within your bounds and be sober in mind and bridle your affections let none trespasse against the wife of his youth saith the Lord by his Prophet Malac. 2 15. A man ought to be the husband but of one wife For to haue more than one at once is a signe of incontinencie especiallie in a bishop or minister as appeareth by S. Paule 1. Tim. 3 2. The commendation of wedded life and godlie mariages THE Apostle S. Paule bicause mariage through mans corruption and not by Gods institution bringeth cares and troubles to the flesh and not so much to bind mens consciences to single life as to answere certaine questions of the Iewes saith It were good for a man not to touch a woman neuerthelesse to auoid fornication let euerie man in generall haue his owne wife and euerie woman hir owne husband Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou takest a wife thou sinnest not The vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world how he may please his wife And hereafter they that haue wiues shall be as though they had none For the fashion of this world goeth awaie c. Read more in virginitie 1. Cor. 7 2 c. Where no hedge is there the possession is spoiled and he that hath no wife wandereth to and fro mourning Eccles. 36 25. Two are better than one alone For if they fall the one will lift vp the other but wo vnto him that is alone For he falleth and there is not a companion to lift him vp Also if two sléepe togither then shall they haue heate but to one how should there be heate And a thréefold or twofold cord is not easilie broken Where note by this prouerbe how necessarie it is for a man to liue in matrimonie and mutuall societie to the intent they may be profitable one to another and that their things may increase and contrariwise how pernicious and hurtfull a thing it is be solitarie and alone without an helper and fellowe conforter Eccles. 4,9,10 The blessings of God vpon godlie mariages and his curses vpon the vngodlie espousals BLessed are they that feare the Lord and walke in his waies For thou shalt eate the labours of thine hands O well is thée and
happie shalt thou be Thy wife shall be as the fruitfull vine vpon the wals of thine house Thy children like the Oliue branches round about thy table Lo thus shall the man be blessed that feareth the Lord c. Psal. 128. He that findeth a wife or he that is ioined with a vertuous woman in mariage findeth a good thing and receiueth fauour or is blessed of the Lord. Prou. 18 22. House and riches may a man haue by the heritage of his elders â—ut a discréet woman and prudent wife commeth of the Lord and is his onlie gift Read more in the praise of women Prou. 19 14. Well is him that dwelleth with an huswife of vnderstanding it is one of the ten things that Salomon iudgeth to be happie Eccles. 25 8. He that hath gotten a vertuous woman hath a goodlie possession she is vnto him an helpe and piller wherevpon he resteth Eccles. 36 verse 24. Contrariwise who so despiseth wisedome and discipline is miserable and their works vnprofitable their wiues are vndiscréet and their children wicked and their offspring accursed Marke well this sentence O ye husbands that contemne the word of GOD and neglect the diligent reading and hearing of the same and repent in time and imbrace the Gospell that these curses may be auoided and Gods blessings acquired to your saluation It is a thing verie dangerous both to bodie and soule to match in mariage with an idolatrous and superstitious woman as appeareth by manie notable examples in Scripture especiallie in Salomon Achab and others whose wicked idolatrous wiues brought them to vnspeakable mischiefs and dangers euen to their destruction and wrath of God Read the storie of Iezabel and such like 1. Kings 11 verses 16 21. 2. Chron. 8 c. Also how perilous a thing it is for the husbands to permit their wiues anie thing whereof they be not assured by Gods word For therby they take an occasion to iustifie their dooings and their husbands shall giue an account thereof before God Ye may read in the storie of the idolatrous women of Ierusalem Esai 3,25 c. where GOD plagued the husbands for suffering their wiues to commit idolatrie The like also for permitting their wiues to prance in pride and weare apparell past their degrée and to liue dissolutelie nicelie and vainlie attired to the tempting alluring corrupting and vndooing of other men Read Esaie 3. Therefore saith God If thy wife that lieth in thy bosome entise thée to commit idolatrie and to forsake thy God thou shalt cause hir to be stoned to death yea thine owne hand shall cast the first stone at hir So greatlie doth God detest idolatrie and superstition and the mainteiners thereof be they neuer so néere or déere vnto vs. Deut. 13 6. The prerogatiue of mariage A New maried man by the old lawe of arms hath this priuiledge and prerogatiue by matrimonie that he shall not go a warfare neither shall be charged with anie businesse in the Common-wealth but shall be frée at home one yéere and reioice with his wife that he hath taken Which was permitted them that they might learne to knowe one anothers conditions and so afterward liue togither in godlie puritie as ye may read Deut. 20,7 and 24,5 The first dutie of new maried folks NEw or yoong maried folks ought not licentiousâ—ie to go togither before they haue first vpon their knées secretlie in their chamber commended themselues vnto God by praier after the good example of Tobie and Sara whose praier for this purpose you may read afore in the fift Lampe of Uirginitie Tob. 7,17 and 8 verse 4. The husband ought to praie vnto God diligentlie and often for his wife and children that they may liue godlie and agrée togither So did Isaac for his wife Rebecca bicause she was barren and the Lord was intreated of him and she conceiued and bare him a sonne Gen. 25. So did Tobie for Sara c. The husband ought to instruct and teach his wife the feare of God so did Iacob his two heathen wiues as appeareth Gen. 31,13 Of consenting to the wiues lawfull or vnlawfull acts c. HUsbands must beware how they consent or obeie their wiues in vnlawfull things prohibited by Gods lawe For Adam not so much to please his wife as mooued by ambition at hir persuasion did eate of the forbidden trée in paradise and it turned to his sore punishment For therefore God said thus vnto him Bicause thou hast obeied the voice of thy wife and hast eaten of the trée whereof I commanded thée saieng Thou shalt not â—ate of it cursed is the earth for thy sake Gen. 3 6 11 c. And when they are reprooued for following their wiues follies they must not wickedlie and hypocriticallie vpbraid God and burden him with the fault bicause he hath giuen them such an euill wife as Adam did when he said The woman which thou gauest me to be with me she gaue me of the trée and I did eate Gen. 3 11 c. But in Gods matters and in all things touching vertue and honestie it shall not be amisse if the husband beare his wife patientlie and be ruled by hir aduise as Abraham was at the counsell of Sara in putting awaie Hagar and hir child For true faith must renounce all naturall affection to obeie Gods commandements though pronounced by the mouth of the weaker vessell Gen. 21. Husbands ought not by vnlawfull meanes shifts and silence to put their wiues in danger to saue their owne liues as Abraham Isaac often did by dissembling with Pharao Abimelech and calling their wiues Sara and Rebecca Sisters for feare of killing which turned their wiues to great danger of deflouring and themselues to great rebuke among the heathen Gen. 12 16,26 Of the husbands headship power or souereigntie ouer the wife BUT the husband ought to be the head vaile and defence of his wife to preserue and keepe hir from all dangers For as Christ is the head and Sauiour of his bodie the Church so the husband is the head of his wife and ought to nourish gouerne and defend his wife from all perils and dangers as he would himselfe Ephes. 5 24. Giue not the power of thy life vnto a woman least she ouercome thy strength and so thou be confounded that is let not thy wife haue rule ouer thée For if she once get the maisterie then will she be contrarie vnto thée take awaie thine hart and strength and bring thée to confusion among thine enimies as did Eua to Adam Dalila to Samson Iezabel to Achab Herodias to Herod c. Eccles. 9. Giue the water no passage no not a little neither giue a wicked woman libertie to haue hir will or to go out of dores For if she walke not in thine obedience she shall confound thée in the sight of thine aduersaries cut hir off from thy flesh c. Eccles. 25 27. Giue not thy wife power ouer thée as long as thou liuest and hast breath
y e people had giuen her and gaue the Canopie which she had taken from his bed for an oblation to the Lord. So the people reioyced as the vse is by reason of the victory for the space of three moneths and Iudith remained with them in Ierusalem by the Sanctuarie And after this euery one returned home to his owne house inheritance And Iudith went to Bethulia remained in her owne possession was for y e time right honorably taken in all the countrey land of Israel Unto her vertue also was chastitie ioyned so y t although many desired her yet she neuer knew man nor companied w t any all the dayes of her life after that Manasses her husband was dead and gathered to his people But on the high solemne feast dayes she went out with great worship increased more more in honor waxed old in her husbands house where when she had been a widow three yeeres foure moneths was become an 105. yeres old After that she had made her maide Abra free and distributed her goods to them y t were neerest of her kinred to her husband her she died in Bethulia there was most honorably buried beside her husband Whose death the Iewes or people of Israel lamented with mourning vii daies together euery yeere solemnized y e day wherin she got the victorie as a holy day to be kept for euer amōg their fastiuall daies And there was none y t made the childrē of Israel any more afraid in the dayes of Iudith nor along time after her death There was another woman called Iudith which was the daughter of Beeri an Hittite one of the wiues of Esau who with her mate Bashemath was a griefe of mind to Isaac Rebecca her father mother in lawe for her disobedience and rebellion towares them Gen. 26. 34.35 K Keren-happuch or Cornu-sibii signifieth the horne or childe of beautie She was the youngest of Iobs three daughters that he had after his fall and sister to Ieminah and Kezia a verie beautifull virgin as her sisters were vnto whom Iob her father gaue an inheritance amōgst his sonnes to her preferment and portion Iob. 42.14 Ketura or Cetura or Chethura signifieth smelling sweete like spices or perfuming or bound a good sauour Shee was the second wife or concubine of Abram whom he tooke as some think whiles Sara was yet aliue and who bare him vi sonnes as appeareth Gen. 25.1.2 Kezia or Cassiam signifieth as pleasant as Cassia or sweete spice Shee was the seconde daughter of Iob a most beautifull comely woman and virgin vnto whom also with her sisters Ieminah and Karen-happuch her father gaue an inheritance for her portion among their brethren Iob. 42.14 L Lea or Lia. signifieth painfull or weeried Shee was the eldest daughter of Laban the sonne of Nahor Abrahams brother and sister to Rahel but being bleare eyed or squint eyed shee was nothing so faire and beautifull as her sister Rahel was yet when her sister Rahel for whom Iacob serued seuen yeres should haue been giuen vnto him in marriage y e same night after the wedding feast kept by Rahel her father to prefer his eldest daughter in marriage before the yōgest especially being somwhat deformed couered his daughter Leahs face with a vaile in signe of chastitie shamefastnesse as the maner of virgins or young maried wiues then was so in the darke in steede of her sister Rahel brought her to bed to Iacob who lay with her and so she preuented her sister Rahel in marriage became Iacobs first wife this was in the yeere of the worlde 2252. And her father gaue his maid Zilpa to Leah to be her waiting maid seruant Which deceit in Laban caused Iacob to serue seuen yeres more for Rahel her sister But when the Lord saw that Lea was despised not so well beloued of her husband Iacob as her sister was shee in her affliction had recourse vnto God by prayer because children are a great cause of mutuall loue betweene man wife he heard her prayer and made deformed Lea fruitfull faire Rahel barren so y t the same yeere Leah conceiued bare a sonne called his name Ruben saying Because the Lord hath looked vpon my tribulation giuen me a childe now therefore my husband will loue me And the next yeere being the yere of the world 2253. she conceiued againe bare another sonne called his name Symeon saying because the Lord hath heard that I was hated therefore he hath giuen me this sonne also And in the yere 2254. shee conceiued againe the third time bare a sonne called his name Leuy saying Now at this time will my husband keepe mee commpanie because I haue borne him three sonnes Lastly in the yeere of the world 2255. she conceiued bare him another sonne called his name Iudah saying Now will I praise the Lord so she left bearing Afterward when she saw that for her fruitfulnes she was enuied of her barren sister Rahel that she her selfe also now had left bearing then shee gaue Zilpah her maid vnto her husband Iacob to wife who bare him a sonne Leah called his name Gad saying God doth increase me with a company or multitude of children Again Zilpah her maid conceiued and bare another sonne whose name Leah called Asshur saying Ah blessed am I for the daughters will blesse me After this in the yeere of the world 2256. it chanced that Ruben her eldest sonne in the time of wheat haruest went out into the field found certaine hearbes called Mandrakes whose roote hath a certaine likenes of the figure of a mā and brought them home vnto his mother Lea. And when Rahel her sister heard thereof she went to Lea her sister desired her to giue her of her sonnes Mandrakes but Lea vnwilling so to do answered said to her sister Rahel Is it not enough that thou hast taken away mine husband but wouldst take away my sonnes Mandrakes also Wel quoth Rahel let him sleepe with thee this night for thy sonnes Mandrakes And so Iacob cōming out of the field at euening Lea went out to meet him and said Come in vnto me lie with me this night for I haue bought paid for thee with my sonnes Mandrakes So Iacob did and God heard Leah and she conceiued by him that night bare vnto Iacob the fift sonne called his name Issachar saying God hath giuen me my reward because I gaue my maide to my husband In which wordes she offended because in steede of acknowledging her fault shee boasteth there as if God had rewarded her therfore After that in the yeere of the world 2257. Lea conceiued againe and bare Iacob the sixt sonne of her owne bodie called his name Zebulim praysing God and saying God hath indued me with a good dowry now will mine husband dwell with me because I haue borne him