THE SIXT LAMPE OF VIRGINITIE Conteining a Mirrour for Maidens and Matrons OR The seuerall Duties and office of all sorts of women in their vocation out of Gods word with their due praise and dispraise by the same togither with the names liues and stories of all women mentioned in holie Scriptures either good or bad verie necessarie pleasant and profitable for all women to read and vse both for instruction and imitation Newlie collected and compiled to the glorie of God by T. B. Gentleman Ecclesiasticus 26 19. Perpetuall are the foundations that are laid vpon a strong rocke so are the commandements and precepts of God in the hart of an holie woman 1582 THE SIXT LAMPE OF VIRGINITIE ¶ Of Virginitie and the state of single life together with the dutie of Virgins of Maids or single Women NOw concerning virgins or the state of Uirginitie I saith S. Paule haue no commandement of the Lord yet giue I mine aduise counsell as one that hath obteined mercie of the Lord to be faithfull or beléeued I suppose therfore that the single life is good for the present necessitie in these afflictions and persecutions of the Church I meane that it is good for a man so to be single or a woman to be a virgin Art thou bound vnto a wife Séeke not to be loosed Art thou loosed from a wife Séeke not a wife but if thou marie and takest a wife thou sinnest not And if a virgin marie she sinneth not neuerthelesse such shall haue trouble in the flesh as worldlie cares of their children and familie but I spare you in wishing that you men could liue without wiues and you virgins without husbands And this I saie bicause the time is short the fashion of this world goeth awaie and I would haue you without care For the vnmaried careth for the things of the Lord how he may please the Lord but he that is maried careth for the things of the world onelie apperteining to this present life how he may please his wife There is difference also betwéene a virgin and a wife the virgin or vnmaried woman careth for the things of the Lord that she may be holie both in bodie and in spirit and attaine vnto it sooner than the maried wife bicause she is without cares but she that is maried careth for the things of the world how she may please hir husband And this I speake for your owne commoditie or profit not to intangle you in a snare not to bind your conscience to single life For that were presumption but for comlinesse sake that ye might folowe that which is honest and that ye may cleaue fast vnto the Lord without separation But if anie man thinke that it is vncomlie for his virgin if she passe the flower of hir age or time of mariage then and néed so require that she should marie to auoid fornication let him doo what he will he sinneth not let them be maried Neuerthelesse he that standeth firme in his hart and is fullie persuaded that he hath no néed but hath power ouer his owne will and hath so decréed in his hart that he will kéepe his virgin he doth well For the fathers will dependeth on his childrens will in this point of mariage insomuch as he is bound to haue respect to their infirmitie neither can he iustlie require of them singlenesse of life if they haue not the gift of God so to liue So then he that giueth his virgin to mariage doth well but he that giueth hir not to mariage doth better and more commodious for his children in preseruing them from cares The wife is bound by the lawe of matrimonie as long as hir husband liueth but if hir husband be dead she is at libertie to marie with whom she will onelie in the Lord but she is more blessed if she so abide in my iudgement and I thinke that I haue also the spirit of God 1. Cor. 7 25,26 c. Where note that S. Paule doth not here prefer single life as a thing more holie than mariage but in respect and by reason of the incommodities which mariage hath more than the other neither doth hée bind mens or womens consciences to single life or widowhood as to that which God hath left frée and therfore it were presumption in anie other to doo it But shewing what is most agréeable to Gods will according to the circumstance of the time place and persons as appeareth in that the Church was now when he wrote this in great persecution he would insinuate hereby that to heape one trouble or care vpon another by mariage was not so profitable for men and women to go on towards godlinesse as behooued during such afflictions If a virgin or maid vow a vow vnto the Lord of virginitie and bind hir selfe by a bond to liue chast being in hir fathers house in the time of hir youth hir father hearing of this hir vow and bond wherewith she hath bound hir selfe hold his peace and doo not gaine-saie but by silence approoue it then all hir vowes of virginitie shall stand and euerie bond wherewith she hath bound hir selfe shall remaine of force against hir but if hir father disalow of this hir vow and bond the same daie that he heareth thereof and doo not approoue or consent to the vow or bond wherewith she hath bound hir selfe then shall not that vow or bond be of value And the Lord will forgiue hir bicause hir father who hath authoritie ouer hir disalowed hir Numb 30,4,5 c. Now therefore slaie all the males among the children and kill all the women that haue knowne man by carnall copulation but all the virgins and women children that haue not knowne carnall copulation kéepe aliue for your selues to marie Note héere the prerogatiue of virginitie in the old lawe of armes Numb 31 16,17 Also when thou shalt go to war against thine enimie and the Lord thy God shall deliuer them into thine hands and thou shalt take them captiues and shalt sée among the captiues a beautifull woman and hast a desire vnto hir wouldest take hir to thy wife then thou shalt bring hir home to thine house and to signifie that hir former life must be changed before she be ioined to the people of God she shall shaue hir head and pare hir nailes and put off the garment that she was taken in and so shall she remaine in thy house and as she that hath renounced parents and countrie she shall bewaile hir father and hir mother a moneth long and after that shalt thou go in vnto hir marie hir and she shall be thy wife And if thou haue no fauour vnto hir then thou maist let hir go whither she will but thou shalt not sell hir for monie nor make merchandize of hir bicause thou hast humbled hir Note that this onlie was permitted in the warres otherwise the Israelites and people of God could not marie strangers Deut. 21 10,11 c.
God gaue him after his fall vnto whome also with her sisters Keziah and Kerenhappuch hee gaue an inheritaunce among hir brethren Iob. 42.14 Ierushah or Ierusa sig Banishment or inheritaunce She was the daughter of Zadock the hie Priest and wife to Uzziah or Azariah king of Iuda to whom she bare a sonne called Iotham that after the death of his father was a good king of Iuda 2. King 15. 33. 2. Chro. 27.1 Iezabel or Iesabel or Isabell sig an Iland or habitation a dweller with a vaine flud an issue of blood or issuing blood where is the dunghil the Iland of the dwelling Woe to the dwelling the I le of the dunghill woe to the dunghill She was the daughter of Eth. baal king of the Sidonians wife to Ahab the sonne of Omri king of Israel to whom she bare 2. sonnes called Ahaziah and Iehoram afterwards kings of Israel also This Iezabel being a wicked woman and vile idolatresse not onely entised and pricked forward her husbande Ahab to all kinde of wickednesse strange idolatry and cruell persecution but also her selfe slue the prophetes of the Lord destroyed them and most ragingly persecuted Eliia the Lordes Prophet for destroying Baals priests whom she made so much of and sent a messenger vnto him with threatning words saying The Gods doe so to me quoth she and more also if I make not thy life Elia like one of their liues whom thou hast slayne by to morowe this time Wherevpon the good Prophet was fayne to flie away froÌ„ her into the wildernes where he remayned by her cruelty in great perplexitie sorow til the Lord comforted him Moreouer when shee perceiued the sullen sadnesse and inward fretting of Ahab her husband and vnderstood the cause thereof to be for nothing els but for that hee could not haue his inordinate appetite satisfied and Naboths vineyard graunted vnto him to make him a garden at his request she came to her husband lying languishing and fretting for anger vpon his bed sayd vnto him Why is thy spirite so sad that thou eatest no bread Doest thou now gouerne the kingdome of Israel Thou knowest not I perceiue what it is to reigne be a king for if thou didst thou wouldest coÌ„mand thy subiects not intreate them Up therfore eate bread be of good cheere for I will geue thee the vineyard of Naboth the Iezreâ—lite So in the yeere of the world 3224. shee wrote letters in Ahabs name and sealed them with his seale and sent the letters vnto the Elders and nobles of the citie the contents of which letters was this Proclaime a fast and set Naboth among the chiefe of the people and set two wicked men before him and let them witnesse against him saying Thou didst blaspheme God and the king then carrie him out and stone him that he may die Which letters when the Elders had receyued they like wicked worldlinges obeyed rather the wicked commaundementes of this wicked Princesse then the iust lawe of God who willeth not to consent to the shedding of innocent blood and did as Iezabell had written in the letters sent vnto them and hauing thus truelly without all equitie vnder colour of lawe put innocent Naboth and his sonnes to death they sent Iesabell worde therof who so soone as shee heard thereof went to her husband lying languishing on his bed and sayde vp now man and take possession of Naboths Uinyarde for nought which he before refused to giue thee for money for beholde he as a trangressor of the lawe is stoned to death and all his sonnes that should inherite it and resist thy purpose by clayming possessioÌ„s which she did that her husband might enioy it the more quietly With which newes Achab being reuiued straight wayes arose and went to take possession of Naboths vineyarde as his wife counselled him but as he was in the Uineyarde taking possession God sent his Prophete Elia vnto him whiche reprooued Achab and his wife with terrible threatninges of Gods iudgementes saying first to Ahab Hast thou killed and also gotten possession Ahab or doest thou thinke to haue any aduauntage by murthering of the innocent Uerilye thus sayeth the Lorde I haue seene yesterday the blood of Naboth â—nd the blood of his sonnes and I wil render it thee in this fielde therefore in the place where dogges licked the blood of Naboth euen there shall dogges licke euen thy bloud also because thou hast shed innocent blood and solde thy selfe to worke wickednesse in the sight of the Lorde c. And also as concerning thy wife Iezabel thus sayeth the Lorde of her that forasmuch as she whose nature or kynd shoulde haue abhorred all tyrannie and ben moued and inclined to all pitie mercie and compassion hath contrariwise geuen and horrible example of most monstrous crueltie in womenkinde and not onlie geuen wicked counsell to her husband to become a vile Idolater and cruel murtherer but also ben as one that geueth her selfe wholly to serue all maner of sinne therfore the dogs shal eate her also in the field or by the wall of her pallace in Iezreel there shall be none to burie her With terrible words of the Prophet when Ahab heard he rent his clothes and repented his sinnes in dust ashes and sackcloth which caused the Lorde by and by to haue mercie vpon him and to turne the euill from him vnto his sonne Iorams dayes But as for Iezabel the holie Ghost maketh no mention that euer she blushed at the matter or once repented of her villanny but went on stil in her Idolatry and abhominable life during her husband Ahabs raigne the raigne of Ahaziah and Iehoram her two sonnes Insomuch as when her sonne Iehoram was sicke of wounds an hurt that the Aramites had geuen him God raysed vp Iehue to bee king who being made an instrument of God to execute his foresaide iudgements against the house of Ahab y e king to auenge the blood of his seruauntes the Prophetes and seruaunts shed by the hand of Iezabel He conspired against Ioram who meeting Iehue in the fielde of Naboth the Israelite demaunded of Iehue saying comest thou peaceably Iehue But Iehue being furiously bent to execute Gods vengeaunce against Ioram and his mother Iezabel aunsweared Ioram what hast thou to doe with peace the whoredomes of thy mother Iezabell and her witchcraftes are yet in greate number and with that Iehu shotte Ioram quite thorowe his hearte as he fled from him so that he fell downe dead in his chariot And after Iehu had caused the dead corpes of Ioram to be put and cast in the field of Naboth to fulfil the word of the Lord against Achab whiche was nowe first accomplished in his sonne Ioram after this iudgement of God I say executed vpon y e sonne for imitating the sinnes of his father Achab mother Iezabel Iehu went towards Iezreel to do y e like iudgement in reuenging of Gods cause vpon the mother Iezabel that lay
condemnation in the day of iudgement Luke 8.3 Tabitha is by interpretation Dorcas that is a doe a deere a robucke or fawne Shee was a certeine godlye woman and a disciple of Christe dwelling at Ioppa who in her lyfe tyme hadde beene vertuouslye occupyed and especiallye in the workes of mercie relieuing the poore and needie And while Peter was preaching and dooing his office at Lydda which was a Citie not farre from Ioppa it was her chaunce to fall sicke and dye And when her friendes after their custome hadde doone with washing her dead corpes and layde it forth in an vpper chamber to bee annoynted readye to the buryal they sente for Peter to come vnto them who beeing come they hadde him vppe to the chamber where the dead corse lay and where the widdowes came aboute him weeping and laying forth the coates and other garmentes which Tabitha had prepared in her lyfe tyme for the poore before him Then Peter put them all forth of the chamber and being alone kneeled downe and prayed and turning him to the dead body sayde Tabitha arise at the which wordes she arose and looked vpon Peter who then gaue her his hand and lift her vp and called the Saintes and widowes and restored Tabitha vnto them aliue which he did not for her own sake but for their sakes that were alyue to the intent they might hereby haue occasion to beleeue and glorifie God the authour of that myracle wrought by Peter And this was done in the yeere of the world 4179. Acts. 9.36 c. Tahpnes or Taphnes or Taphnes signi a priuy temptation a flight a couered banner Shee was a Queene and the wife of Pharao that was king of Egipt in the dayes of Solamon aâ—d sister to the wife of Hadad the Edomite that first rebelled against king Salomon whose sonne her nephew called Genubath shee weaned and brought vppe in her husbande Pharaos house amoÌ„g y e sons of Pharao as one of her own 1. Ki. 11.19 Talitha signi mayden She was the little daughter of Iarus one of y e rulars of the sinagogue who being of the age of 12. yeeres fel sick died was restored again afterward at y e earnest request of her father to life by Iesus speaking onely these two wordes Tabitha cumi which is by interpretation Mayden arise and straight wayes she arose and walked which myracle greatlye confirmed the fayth of her father and all that heard therof Mark 5.22.41 Tamar or Thamar signi a palme tree or a date tree a date a chaung or exchaunge bitternesse a sharpning to displeasure She was first the wife of that wicked man Er the eldest sonne of Iudah the fourth sonne of Iacob Leah after the death of Er whoÌ„ the Lord slewe for his wickednesse she was giuen by her father in lawe Iudah to Onan his second sonne to wife and so she became wife to two natural brothers to the end there should be seede raysed vp by one brother to an other brother if the firste died without issue which order was then vsed in the olde lawe for the preseruation of the stocke that the childe begotten by the second brother should haue the name and inheritaunce of the first and this is now in the new testament vtterly abolyshed But Onan her husbande knowing that the seede shoulde not be his refused to lye with Thamar his wife for which his wickednes the Lord slewe him also as hee had done his brother Er. Now Thamar being a widdowe againe and Iudah fearing to marry his thirde sonne vnto her least he should die also sayd to his daughter in law Thamar Thamar remayne a widdowe in thy fathers house til Selah my youngest sonne growe vp to mans state So Thamar for as much as shee could not marry in any other family so long as Iudah would reteine her in his wente and dwelte a widdowe in her fathers house during which time Suah Iudahs wife also dyed so that he became a widdower And when it was told Thamar that Iudah her father in law was a widdower and that he had left mourning and was gone to a place called Timnah with his friend Hyra to see his sheepeshearers she perceiuing that Selah was not giuen to her in marryage caste off her widdowes garments from her and couered her with a vayle and wrapped her selfe and so went disguised like a common harlot and satte downe in an open place by the hye way side going to Thimnah And as Iudah her father in law passed that way and saw one sit muffled with her face couered like a whore and being wonderfully blinded by God that he could not know her by her talke to bee his daughter in lawe hee wente vnto her and sayde Come I praye thee lette mee lye with thee What wilte thou giue mee then quoth shee I will quoth hee sende thee a kidde from the flocke Then leaue me a pledge quoth she till thou send it What pledge shal I leaue thee quoth Iuda thy signet quoth she vpon thy finger thy cloake and thy staffe He did so and lay with her and she was begotten with childe by him at the same time which was in the yere of the world 2283. And then she arose and went and put her vayle from her and put on her widdowes rayment againe Afterward Iudah comming to his flocke according to his promise sent her a kydde by his friend Hyra to the ende no other might know of his wickednesse and gaue him charg to bring with him his ring cloake and staffe that hee had left with her in pledge Who comming to the place and finding not the woman there hee asked of the men there aboute where the whore was that sat in the hye way as they came They made answere againe there was no whore there Then Hyra returned to Iuda and told him he could not finde her Well sayd Iuda who feared man more then God as it appeareth let her take it to her least we be ashamed Now was Tamar coÌ„ceiued with childe and when she had gon three monethes the thing was espyed and one came and told Iuda that his daughter in law Tamar had played the whore and was with childe Then bring her forth quoth hee and let her bee burnte Whereby wee see that the lawe which was written in mans heart taught them that whordome shoulde be punished with death Albeit as yet no lawe was giuen And as shee was lead forth to the fire to be burnt to death she sente the pledges to Iudah her father in lawe saying by the same man to whome these thinges doe pertaine am I with chylde Then Iudah knowing his pledges that is his ring his cloake and staffe and hauing the horror of the sinne condemning him sayde she is more righteous then I yea shee ought rather to accuse mee then I her for shee hath done this deede through my defaulte and negligence because I gaue her not to Sela my sonne as I promised So was Tamar saued from
beneath in the hall warming himselfe by the fire among y e rest of her fellowes she came vnto him beheld him wishly as he sate by the fire hauing well looked on him she said Thou wast also with Iesus of Nazareth but Peter such now was his infirmity and weaknesse that euen to a silly wench he began to denie his maister Christ before them all and sayd woman I know him not neither wote I what thou sayest And with that preparing himselfe to flie if he were further layde vnto he went into the porch where within a little while after another of Cayphas maydes saw him agayne and affirmed saying vnto them that were there Uerily this man was also one of them that was with Iesus of Galilie But Peter stil denied it yea then began to curse himselfe and forsweare his maister with an othe saying I know not y e man of whom you speake immediatly y e cocke crew wherwith Peter remeÌ„bring himself being liuely touched with repeÌ„taÌ„ce went out wept bitterly y t euer he so cowardly denied his Lord maister to the 2. maideÌ„s their fellowes silly womeÌ„ but this it pleased god we should haue Peter for an exaÌ„ple of our infirmity y t we coÌ„sidering y e same may learn by his fal to depeÌ„d vpoÌ„ God only not put our trust in our selues or in our own streÌ„gh as he did Mat. 26.69 Mar. 14.66 c. Luke 22.55 WheÌ„ Dauid was driueÌ„ to flie froÌ„ IerusaleÌ„ by reason of the conspiracie of AbsoloÌ„ his sonne he left x. Concubines behynd him to keepe his house whoÌ„ afterward AbsoloÌ„ by the wicked couÌ„sel of Ahitophel deâ—oured went in lay with theÌ„ in the sight of all Israell in a tent set vp for the purpose on the top of y e house wherfore Dauid wheÌ„ he was restored to his kingdome after he came againe to Ierusalem hee tooke these x. womeÌ„ his coÌ„cubines y t he had left to keep his house put theÌ„ in ward fed theÌ„ but lay no more with them but they were inclosed and kept in perpetual prison vnto the day of their death liuing in widowhood 2. Sam. 15.16.16.21.22.20.3 E Witch of Endor There was a certain womaÌ„ witch at Endor a city in y e tribe of Manasses y t had a familier spirit vnto whoÌ„ on a time king Saul after the death of Samuel y e prophet quite coÌ„trary to his own coÌ„scieÌ„ce for he had destroyed y e witches sorceresses before not seeking to god in his misery but as one led by SataÌ„ to vnlawfull meanes which in his own coÌ„science hee condemned came disguised by night to consult and aske counsell of her concerning the Philistines whom God had raised vp to be his enimies that they made sore warre against him and saide vnto her I praye thee coniecture vnto mee by thy familiar spirite and bring mee him vp whom I shall name vnto thee But she not knowing him to be the king because he was so disguised and dreading the daunger of the law which then Saule himselfe had made against witches vtterly refused to satisfie his desire and saide Alas thou knowest what Saul hath done how he hath destroyed the Sorcerers and the Southsayers out of the land wherefore then seekest thou to take me in a snare to cause me to die the death Howbeit Saule to driue her out of all doubte and feare sware vnto her by the Lorde saying As the Lord liueth no harme shall come vnto thee for this thing feare not Then y e witch somewhat emboldened demaunded of Saul saying whom shall I bring vp vnto thee And Saule speaking according to his grosse ignorance and not considering the state of the godlie and Saints after this life how that Sathan hath no power ouer them sayd to her bring me vp Samuel so she went to worke her diuelish feate when by her figure casting she saw as she thought Samuel she thereby descryed Saul also and knew him to bee the king Whervpon thinking her selfe but a dead woman for playing the sorceresse euen before the king himselfe she cried out to Saul saying Alas why hast thou deceiued me for thou art Saul the king Bee not afrayde of that quoth Saul but tell me what sawest thou I saw sayde she Gods assending and comming vp out of the earth What fashion is he of quoth the king And old man quoth she commâ—th vp lapped in a mantle Then Saul in his imagination thinking it to bee Samuel although in truth it was Sathan who to blynd his eyes tooke vpon him the forme of Samuel as he can doe of an Angel of light so soone as he saw Samuel he bowed himselfe downe vnto the ground in token of the reuerence and honour that he had had Samuel in before wheÌ„ he was aliue But wheÌ„ Samuel he had reasoned a while Samuel had denouÌ„ced vnto him y e heauy tydings of Gods seuere iudgemeÌ„ts to light vpoÌ„ him to his vtter destructioÌ„ for his wicked life apostacy or reuolting froÌ„ God Saul being sore frighted astonied in his mind w t feare at these terrible threatnings of God pronounced by Samuel in great perplexity treÌ„bling dispaire wtout all remorce or grace to repeÌ„t seek for mercy preseÌ„tly fainted fel al aloÌ„g backward on y e earth Whervppon y e witch seeing him thus sore troubled thinking y t he had fainted with fasting too long came vnto him and said See thine handmayd hath obeyed thy voyce I haue ventured my life put my selfe in perill of death for thy sake done as thou willedst me now therfore I pray thee hearken thou also vnto the voyce of thine handmâ—yde let me set a morsell of bread before thee that thou mayst eate and get thee strength and courage to goe on thy iourney But he refused at the first would not eate yet at the length being perswaded and euen compelled by the woman and his seruantes about him he arose from the earth and sate vpon her bed So when she had got him vp layde him on his bed shee dressed a fat calfe and baked cakes of vnleauened bread for hast and set it before Saul and his men who when shee had thus well refreshed and cheered them vp they tooke their leaue of her and went away the same night and tarried not By which example of Gods heauy iudgment vpon Saule we see and may learne what those foolish and vaine women or men get for the most part that in their troubles and misery so forsake God and follow Sathan by seeking vnlawfull meanes euen in these bright shyning dayes of Christs Gospel Wherin his word y t forbiddeth them such abhominations is so often preached and read Neuerthelesse are not ashamed so often for euery trifle to run farre neere to calkers sorcerers witches enchaunters Egyptians alcumistes figurers foysters or casters â—o vnderstand of thinges lost and found of the state of their bodies the liues of their husbands
commune with her and sayde Wherefore weepest thou why art thou so sory in mynde O sir quoth she let me alone that I may bewayle my selfe and increase sorow for I am sore vexed in my mynd brought very low what ayleth thee quoth Esdras tell me I â—hy seruant quoth she hauing an husband haue been barren and haue had no childe this thirtie yeeres and euery houre and euery day these thirtie yeeres I pray to the most high God day and night for a childe And after thirtie yeeres God heard me thine handmayden and looked vpon my misery considered my trouble and gaue me a sonne and I was glad of him so was myne husband also and al they of my countrie and we gaue great honour vnto the almighty And I nourished him with great trauell so when hee grew vp and came to take a wife I made a feast but when my sonne went into his chamber he fell downe and dyed Then we all ouerthrew the lightes and all my neighbours rose vp to comfort me so I rested till the second day at night when they had al left of to coÌ„fort me that I should be quiet theâ— I rose vp by night and fled and am come into this fielde as thou seest from whence I am not purposed to returne agayne into the citie but to remayne here and neither to eate nor drinke but continually to mourne and fast vntill I die Then Esdras seeing the womans great folly and desperate mynd began to comfort her and very â—ngâ—rly spake vnto her and sayd thou foolishe woman aboue all other art thou so sory for one sonne What if thou haue lost the fruite of thy wombe which thou hast brought forth with heauinesse and bare with sorowes wilt thou thus wast and consume thy selfe with excessiue mourninâ— for that whiche thou canst not help striue against y e almighty who hath caused thy sonne to returne into the earth from whence he came Oh doe not so foolishly but withholde thy sorowe in thy selfe and beare constantly that whiche commeth vnto thee for if thou allowest Gods purpose receiuest his counsel in time thou shalt be coÌ„mended therein leaue thy mourning therefore arise goe thy way now into the citie to thine husband I wil not quoth she I will not goe into the citie but here will I die Then Esdras seeing her desperate miserie was y e more earnest to coÌ„fort her and continued his speech more and more vnto her and sayde O doe not so woman but be counselled Shake off thy great heauinesse and put away the multitude of sorowes and be of good comfort that the almighty may be merciful vnto thee and y â— the most highe may giue thee rest and ease from thy labour and sorow which thou endurest But while I was thus talking with her comforting her sayth Esdras behold her face and beauty shined suddainly and her countenance became so bright that I was afrayd of her and musing what it mighâ— â—e immediately she cast foorth a great voyce and very fearefull so that the very earth shoke at the noyse of the woman And I looked but beholde the woman vanished away and appeared no more but in her place there appeared a citie builded then being more afraide I called for the Angel Uriel to vnderstand this vision who presently came vnto him and tolde him the solution and meaning thereof namely that the woman was Syon wherein there was no offering offered for 30. yeeres space but after 30. yeeres it was built vp by Salomon who offered offeringes so the barren citie bare a sonne The inhabiting of Ierusalem was signified by her nourishing of her sonne And the fall y t came to Ierusalem is the death of her sonne in his wedding chamber her mourning representeth the lamentation of y e people for the destruction of Gods temple and citie and Esdras comforting her declarâ—d his sorowe griefe and sufferinges for her misery for whiche cause God shewed him the cleerenesse of her glorie the fairenesse of her beautie euen the restauration of the temple citie of God into a better forme c. 2. Esd. 9.38.10 c. Machabitesse In the yeere of the worlds creation 3964. there was among y e Machabites or Iewes a righteous godly woman whose name was Hanna as Iosephus saith fol. 4. a And who with her 7. sonnes were all taken and compelled by the cruel tyrant Antâ—ochus and vncircumcised king of the MacedoniaÌ„s against Gods law to cast swines flesh and were tormented with scourges and whippes Which woman their mother was marueilous aboue all other worthy of honourable memory For when she saw her seuen sonnes slayne within the space of one day she suffered it with a good will because of the hope that she had in y e Lord yea she exhorted euery one of them in her owne language and being ful of courage wisedome stirred vp her womanly affection w t a manly stomake said vnto them I cannot tel how yee came into my wombe for I neither gaue you breath nor life it is not I that set in order the members of your body but doubtlesse the creatour of the world which formed the birth of man found out the beginning of al things will also of his owne mercie giue you breath life againe as yee now regard not your owne selues for his lawes sake With which her woordes and oration made vnto her children the king being displeased and thinking himselfe greately abused and iniuried thereby in that contrary to his expectation shee rather enâ—ouraged them to death then dissuaded them as he looked after many terrible threatninges and faire promises made vnto her youngest sonne to conuert eate when he saw it would not be for any thing he coulde doe he called his mother and with many words and faire promises exhorted her that she would counsell the young man to saue his life So she promising the king that she would giue her sonne the best counsell she could turned her selfe vnto him laughing the cruell tyraunt to scorne and spake in her owne language vnto her sonne and sayde O my sonne haue pittie vpon me thy mother that bare thee ix monethes in my wombe and gaue thee sucke three yeeres and nourished thee tooke care for thee vnto this age and brought thee vp I beseech thee my sonne looke vpon the heauen and the earth and all that is therein and consider that God made them of things that were not and so was mankind made likewise feare not this hangman but shewe thy selfe worthy such brethreÌ„ by suffering death as they haue done before thee y t I may receiue thee in mercy with thy brethren when shee had spoken these wordes her sonne by and by called for the Executor and offered him selfe body and life to die for the lawes of his God as his brethren had done c. Then the king being kindled with anger raged more cruelly against him then the other and tooke
of her father whom a litle before hee most wickedly had put to death Yet afterwarde such was his priuie malice to his wiues stocke that this Herode procured the sayde Aristobulus to bee cruelly drowned by Herods seruāts Of whose death when Marimi vnderstoode certaynely shee greatly bewayled his death and coulde in no wise be comforted and from that day forwardes could neuer abide Kiparim her mother in law nor her sister in lawe Salumyth that came of base and seruill blood For Marimy cast in their teeth to their faces that they were not of the seede of Israel but prophane vnholy and of base byrth Notwithstanding Herode loued Marimi as his life wherefore hee woulde neuer displease her as long as shee liued nor say so much to her as why sayest thou so to my mother and sister whiche his hot loue was afterwarde turned to hate for when Herode went after Octauian the Emperor and his maister against whom he had conspired and rebelled with presentes to be reconciled vnto him as hee set forwardes hee called Ioseph his brother in lawe and commaunded him that if Octauian the Emperour put him to death as hee doubted then he shoulde poyson Marimi his wife for sayde Herode it is not seemely for kinges that any meane and base man shoulde marrie with a kinges widowe and sleepe with her vpon a kinges bedde So when Herode was gone on his iourney in the meane while Ioseph her brother in lawe disclosed vnto Marimi all that the king her husbande had commaunded him and how that if it so fortuned him to be put to death by Augustus the Emperour that he shoulde poyson her Wherevpon Marimi conceiued a greater hatred towardes the king her husbande insomuch that when the king was returned in safetie sound and with honour also from Octauian Augustus the Emperour and that all his men and whole housholde reioyced greatly Marimi onely shewed no good countenance of gladnesse no not when the king him selfe tolde howe greatly he was magnified and honoured of Octauian but alwayes shee was sadde Salumith the kings sister perceiuing that Marimi so vexed the king shee tolde him howe Ioseph her husbande had lien with Marimi while he was with Augustus But Herode say what shee could gaue no credite to her wordes knowing that shee enuied Marimi and spake of malice vntill at lengh he asked the cause of Marimi why shee reioyced not as other did when he returned in safetie from Augustus but was euer sadde whiche shewed her to haue some rancor and malice in her heart towardes him Shee aunswered thou hast saide heretofore that thou louedst mee aboue all thine other wiues and concubines yet thou diddest will Ioseph thy sisters husbande to poyson mee When Herode heard this hee was exceedingly abashed that Ioseph had disclosed his secrete and beganne to mistrust with him selfe that which Salumith had before told him that hee had slept with his wife in deede and vpon that had detected that secrete therefore he departed out of his place in a great anger and rage Whereby Salumith perceiued that he detested Marimi and therefore shee accused her further suborning false accusers and forgers of lies to witnesse that Marimi woulde haue poysoned the king whereof shee had diuers presumptions also by her countenaunce Shee added more ouer if thou saith shee to the king let her scape thus shee will speedily destroy thee and bereaue thee of thy kingdome The Lawe giueth this counsell if any man goe about to murder thee preuent him and slay him first with this and such like wordes shee so moued the king that he commaunded to bring Marimi foorth and to be beheaded in the high streete of the citie And as shee was brought foorth vnto the markette place of the Citie all the women of the Citie followed her Alexandra her mother also cursed and rayled at her saying come out thou that hast abhorred thy husband and conspired against thy Lord which she did not of malice but of pollicie to pacifie the kinges wrath against her daughter whom she knewe to be innocent of that fact wrongfully accused as in y e story of Alexandra appeareth But Marimi thus going to execution held her peace looked neither to the right hande nor to the left nor yet feared death any thing knowing that shee was innocent in deede and thought and therefore God woulde render her a good rewarde in the worlde to come Wherefore shee bared her necke without feare and they cut off her head shedding the innocent blood But God made no delay in punishing the same for there fell a sore plague and pestilence in the house of Herode so that his chiefest seruaunts his Noble women and concubines died sore thereof Yea throughout all Iudea raigned the pestilence vehemently which affliction all Israel knewe well inough chaunced vnto them for the blood of Marimi They cryed therefore vnto the Lorde saying wilt thou for the offence of one man deale so cruelly with the whole congregation And the Lorde tooke pitie therefore vppon the Lande and withdrewe the plague from the people at their earnest petitions The king repented him also that hee had so rashly shedde the innocent blood of so deere a wife without cause and loue of her so grew in his heart that he was sicke and at deathes dore for griefe of minde This Marimi had by Herode two sonnes the one called Alexander the other Aristobulus Read more in Alexandra her storie Ioseph fol. 35.40.42.43.44.45 46.56 Miriam was a certayne notable riche woman at Ierusalem of a Noble house her dwelling was beyonde Iordane who when shee perceyued the warres to growe more and more in the tyme of Uaspasian the Emperour and the siege at Ierusalem to be very great sore shee came vp with her neighbours to Ierusalem bringing with her not onely her men seruauntes and women seruauntes and all her whole familie but also her goodes and riches which were very great When the hungar was grieuous at Ierusalem and the sedicious went from house to house to seeke meate they came also to this womans house and tooke away from her by force all that euer shee had left her nothing remayning By this meanes shee was oppressed with verye great hungar so that shee wished her selfe out of the worlde but her time was yet come to die Wherefore that shee might slake her hungar and sustaine her life shee beganne to scrape in the chaffe and dust for beastes dounge but coulde finde none Shee had one sonne and when shee sawe the famine waxe greater and greater vpon her shee layde aside all womanhood and mercie and tooke vpon her an horrible cruelty For when she heard her boy weepe and aske for meate which shee had not to giue him shee sayde vnto him What shall I doe my sonne For the wrath of God hath inuironed the whole citie in euery corner thereof famine raigneth without the citie the sworde killeth vp all within we stand in feare of